This film is about three Hare Krishna devotees in Ireland and how the Vedic philosophy has changed their lives. Srila Prabhupada, who brought these teachings to the West in 1965, has given the answers to the major questions of life, which are mainly about birth, old age, disease and death. The Bhagavad-gita is the most important book for explaining who we are.
These three Hare Krishna devotees were some of the first to start practising bhakti yoga in Ireland.

Source: https://www.dandavats.com/?p=117509

In his 2026 Gaura Purnima message, Madhusevita Dasa, serving as the new GBC Chairman, offered condolences and spiritual resolve at what he describes as a “difficult and sad time,” noting the recent departures of three of his senior godbrothers dear to Srila Prabhupada: Badrinarayan Swami (GBC), Ekanatha Dasa, and Ranjit Dasa. He encouraged devotees to pray for their mercy and, in particular, to draw strength from their example of courage in devotional service.

Reflecting on global instability and the pressures of Kali-yuga, he noted that the world feels increasingly uncertain as conflict and upheaval continue to escalate. In that setting, he points to Lord Caitanya’s mercy as the sure shelter, describing it as uniquely generous, reaching even the most fallen souls.

Finally, he framed Gaura Purnima as a call to action: having received this mercy, devotees protect it “within the heart” by distributing it to others. Emphasizing obedience to Lord Caitanya, the parampara, and Srila Prabhupada’s mission, he urged devotees to remain disciplined, intelligent, enthusiastic, and steady in their service so that “Kali will not be able to penetrate” the movement. To hear his full message, click here.

Source: https://iskconnews.org/new-gbc-chairman-calls-iskcon-to-courage-and-steadiness/

By Atma Tattva Das, 

The upcoming BhaktiFest 2k26 is poised to draw more than 200 young adults to a four-day residential spiritual retreat over the Easter weekend, from April 3-6, 2026. Hosted on a private island venue near Sydney, this event marks the continuation of what has quickly become a signature youth engagement initiative within the International Society for Krishna Consciousness (ISKCON) in Australia and neighboring regions.

Read more: https://iskconnews.org/task-create-a-headline-and-three-paragraph-article-summarizing-this-video-https-www-youtube-com-watchvsnler8e-t38-instruction-before-responding-make-sure-to-perform-a-web-search-to-find-releva/

Providing a strong challenge to established academic perception and methodology, Drutakarma Dasa presents the Vaisnava Hindu worldview on the fundamental concepts to the approach to and interpretation of the archaeological record. His presentation is articulate and thorough and the extensive research he has undertaken to support his thesis is very impressive. He contrasts the currently accepted time concept, which closely resembles the Judaeo-Christian model, with the ancient Puranic model and shows us how each tends to supports its own world view. But Drutakarma argues that the evidence offered by the archaeological record does not actually support the presently accepted model and thus questions its value in accurate historical analysis.

The time concept of modern archaeology and anthropology resembles the general cosmological-historical time concept of Europe ‘s Judaeo-Christian culture. Differing from the cyclical cosmological-historical time concepts of the early Greeks in Europe , and the Indians and others in Asia , the Judaeo- Christian cosmological-historical time concept is linear and progressive. Modern archaeology also shares with Judaeo-Christian theology the idea that humans appeared after the other major species. The author subjectively positions himself within the Vaisnava Hindu worldview, and from this perspective offers a radical critique of modern generalisations about human origins and antiquity. Hindu historical literature, particularly the Puranas and Ithihasas , place human existence in the context of repeating time cycles called yugas and kalpas , lasting hundreds of millions of years. During this entire period, according to the Puranic accounts, humans coexisted with creatures in some ways resembling the earlier tool-making hominids of modern evolutionary accounts. If one were to accept the Puranic record as objectively true, and also take into account the generally admitted imperfection and complexity of the archaeological and anthropological record, one could make the following prediction. The strata of the earth, extending back hundreds of millions of years, should yield a bewildering mixture of hominid bones, some anatomically modern human and others not, as well as a similarly bewildering variety of artefacts, some displaying a high level of artistry and others not. Given the linear progressivist preconceptions of generations of archaeologists and anthropologists, one could also predict that this mixture of bones and artefacts would be edited to conform to their deeply rooted linear-progressive time concepts. A careful study of the archaeological record, and the history of archaeology itself, broadly confirms these two predictions. Linear-progressivist time concepts thus pose a substantial barrier to truly objective evaluation of the archaeological record and to rational theory- building in the area of human origins and antiquity.

The practically employed time concept of the modern historical scientist, including the archaeologist, strikingly resembles the traditional Judaeo-Christian time concept, and equally strikingly differs from that of the ancient Greeks and Indians.

This observation is, of course, an extreme generalisation. In any culture, the common people may make use of various time concepts, both linear and cyclical. Among the great thinkers of any given period, there may be many competing views of both cyclical and linear time. This was certainly true of the ancient Greeks. It can nevertheless be safely said that the cosmological concepts several of the most prominent Greek thinkers involved a cyclic or episodic time similar to that found in the Puranic literature of India . For example, we find within Hesiod’s Works and Days, a series of ages (gold, silver, bronze, heroic and iron) similar to the Indian yugas . In both systems, the quality of human life becomes progressively worse with each passing age. In On Nature (Fragment 17), Empedocles speaks of cosmic time cycles. In Plato’s dialogues there are descriptions of revolving time (Timaeus 38 a) and recurring catastrophes that destroy or nearly destroy human civilisation (Politicus , 268 d ff). Aristotle repeatedly mentioned in his works that the arts and sciences had been discovered many times in the past (Metaphysics, 1074, b.10; Politics, 1329, b.25) In the teachings of Pythagoras, Plato and Empedocles regarding transmigration of souls, this cyclical pattern is extended to individual psychophysical existence.

When Judaeo-Christian civilisation arose in Europe , another kind of time became prominent. This time has been characterised as linear and vectorial . Broadly speaking, this concept involves a unique act of cosmic creation, a unique appearance of the human kind and a unique history of salvation, culminating in a unique denouement in the form of a last judgement. The drama occurs only once. Individually, human life mirrored this process; with some exceptions, orthodox Christian theologians did not accept transmigration of the soul.

Modern historical sciences share the basic Judaeo-Christian assumptions about time: that the universe we inhabit is a unique occurrence and that humans have arisen only once on this planet. The history of our ancestors is regarded as a unique, although unpredestined , evolutionary pathway. The future pathway of our species is also unique. Although this pathway is officially unpredictable, the myths of science project a possible overcoming of death by biomedical science and mastery over the entire universe by evolving, space-travelling humans. One group, the Santa Fe Institute, who have sponsored several conferences on ‘artificial life’, predicts the future transferral of human intelligence into machines and computers displaying the complex symptoms of living things (Langton 1991, p.xv ) ‘Artificial life’ thus becomes the ultimate transfiguring salvation of our species.

One is tempted to propose that the modern human evolutionary account is a Judaeo-Christian heterodoxy, which covertly retains fundamental structures of Judaeo-Christian cosmology, salvation history and eschatology, while overtly dispensing with the scriptural account of divine intervention in the origin of species, including our own.

This is similar to the case of Buddhism as Hindu heterodoxy. Dispensing with the Hindu scriptures and God concepts, Buddhism nevertheless retained basic Hindu cosmological assumptions such as cyclical time, transmigration and karma.

Something else the modern human evolutionary hypothesis has in common with the earlier Christian account is that humans appeared after the other life forms. In Genesis, God created the plants, animals and birds before human beings. For strict literalists, the time interval is short – humans are created on the last of six of our present solar days. Others have taken the Genesis days as ages. For example, around the time of Darwin European scientists with strong Christian leanings proposed that God had gradually brought into existence various species throughout the ages of geological time until the perfected earth was ready to receive human beings (Grayson, 1983). In modern evolutionary accounts, anatomically modern humans retain their position as the most recent major species to occur on this planet, having evolved from preceding hominids within the past 100,000 or so years. And despite the attempts of prominent evolutionary theorists and spokespersons to counteract the tendency, even among evolution scientists, to express this appearance in teleological fashion (Gould 1977, p. 14), the idea that humans are the crowning glory of the evolutionary process still has a stronghold on the public and scientific minds. Although anatomically modern humans are given an age of about 100,000 years, modern archaeologists and anthropologists, in common with Judaeo-Christian accounts, give civilisation an age of a few thousand years and, again in common with Judaeo-Christian accounts, place its earliest occurrence in the Middle East .

I do not here categorically assert a direct causal link between earlier Judeao -Christian ideas and those of the modern historical sciences. Demonstrating that, as Edward B. Davis (1994) points out in his review of recent works on this subject, needs much more careful documentation than has yet been provided. But the many common features of the time concepts of the two knowledge systems suggest these causal links do exist, and that it would be fruitful to trace connections in sufficient detail to satisfactorily demonstrate this.

I do, however, propose that the tacitly accepted and hence critically unexamined time concepts of the modern human sciences – whether or not causally linked with Judaeo-Christian concepts – pose a significant unrecognised influence on interpretation of the archaeological and anthropological record. To demonstrate how this might be true, I shall introduce my own experience in evaluating this record from the alien standpoint of the cyclical time concepts and accounts of human origins found in the Puranas and Itihasas of India.

My subjective path of learning has led me to take the Vaisnava tradition of India as my primary guide to life and the study of the visible universe and what may lie beyond. For the past century or so, it has been considered quite unreasonable to bring concepts from religious texts directly into the realm of the scientific study of nature. Indeed, many introductory anthropology and archaeology texts make a clear distinction between ‘scientific’ and ‘religious’ knowledge, relegating the latter to the status of unsupported belief, with little or no utility in the objective study of nature (see, for example, Stein and Rowe 1993, chapter 2). Some texts even go so far as to boast that this view has been upheld by the United States Supreme Court (Stein and Rowe 1993, p. 37), as if the state were the best and final arbiter of intellectual controversy. But I propose that total hostility to religious views of nature in science is unreasonable, especially for the modern historical sciences. Despite their pretensions to a religious objectivity, practitioners unconsciously retain or incorporate into their workings many Judaeo-Christian cosmological concepts, especially concerning time, and implicitly employ them in their day to day work of observation and theory building. In this sense, modern evolutionists share some intellectual territory with their Fundamentalist Christian antagonists.

But there are other ways to comprehend historical processes in nature. How this is so can be graphically sensed if one performs the mental experiment of looking at the world from a radically different time perspective, that of the the Puranic time concept of India . I am not alone in suggesting this. Gene Sager, a professor of philosophy and religious studies at Palomar College in California, wrote in an unpublished review of my book Forbidden Archaeology (Cremo and Thompson, 1993): ‘As a scholar in the field of comparative religion, I have sometimes challenged scientists by offering a cyclical or spiral model for studying human history, based on the Vedic concept of the kalpa . Few Western scientists are open to the possibility of sorting out the data in terms of such a model. I am not proposing that the Vedic model is true … However, the question remains, does the relatively short, linear model prove to be adequate? I believe Forbidden Archaeology offers a well researched challenge. If we are to meet this challenge, we need to practise open-mindedness and proceed in a cross-cultural, interdisciplinary fashion’ (personal communication, 1993). The World Archaeological Congress provides a suitable forum for such cross-cultural, interdisciplinary dialogue.

This cyclical time of the Puranas operates only within the material cosmos. Beyond the material cosmos lies the spiritual sky, or brahmajyoti . Innumerable spiritual planets float in this spiritual sky, where material time, in the form of yuga cycles, does not act. Each yuga cycle is composed of four yugas . The first, the Satya-yuga , lasts 4 800 years of the demigods; the second, the Treta-yuga , lasts 3 600 years of the demigods; the third, the Dvapara-yuga , lasts 2 400 years of the demigods; and the fourth, Kali-yuga , lasts 1 200 years of the demigods (Bhagavata Purana , 3.11.19). Since the demigod year is equivalent to three hundred and sixty earth years (Bhaktivedanta Swami 1973, p. 102), the lengths of the yugas in earth years are, according to standard Vaisnava commentaries, 432 000 years for the Kali-yuga , 864 000 years for the Dvapara-yuga , 1 296 000 years for the Treta-yuga and 1 728 000 years for the Satya-yuga . This gives a total of 4 320 000 years for the entire yuga cycle. One thousand of such cycles, lasting 4 320 000 000 years, comprises one day of Brahma, the demigod who governs this universe. A day of Brahma is also called a kalpa . Each of Brahma’s nights lasts a similar period of time. Life is only manifest on earth during the day of Brahma. With the onset of Brahma’s night, the entire universe is devastated and plunged into darkness. When another day of Brahma begins, life again becomes manifest.

Each day of Brahma is divided into fourteen manvatara periods, each one lasting seventy-one yuga cycles. Preceding the first and following each manvatara period is a juncture (sandhya ) the length of a Satya-yuga (1 728 000) years. Typically, each manvantara period ends with a partial devastation. According to Puranic accounts, we are now in the twenty-eight yuga cycle of the eighth manvatara period of the present day of Brahma. This would give the inhabited earth an age of 2.3 billion years. Interestingly enough, the oldest undisputed organisms recognised by palaeontologists -algae fossils such as those from the Gunflint formation in Canada – are just about that old (Stewart, 1983, p. 30). Altogether, 524 yuga cycles have elapsed since this day of Brahma began. Each yuga cycle involves a progression from a golden age of peace and spiritual progress to a final age of violence and spiritual degradation. At the end of each Kali-yuga , the earth is practically depopulated.

During the yuga cycles, human species coexist with other human-like species. For example, in the Bhagavata Purana (9.10.20) we find the divine avatara Ramacandra conquering Ravana’s kingdom Lanka with the aid of intelligent forest dwelling monkey men who fought Ravana’s well-equipped soldiers with trees and stones. This occurred in the Treta-yuga , about one million years ago.

Given the cycle of yugas , the periodic devastation at the end of each manvatara , and the coexistence of civilised human beings with creatures in some ways resembling the human ancestors of modern evolutionary accounts, what predictions might the Puranic account give regarding the archaeological record? Before answering this question, we must also consider the general imperfection of the fossil record (Raup and Stanley, 1971). Hominid fossils in particular are extremely rare. Furthermore, only a small fraction of the sedimentary layers deposited during the course of the earth’s history have survived erosion and other destructive geological processes (Van Andel , 1981).

Taking the above into account, I propose the Puranic view of time and history predicts a sparse but bewildering mixture of hominid fossils, some anatomically modern and some not, going back tens and even hundreds of millions of years and occurring at locations all over the world. It also predicts a more numerous but similarly bewildering mixture of stone tools and other artefacts, some showing a high level of technical ability and others not. Given the cognitive biases of the majority of workers in the fields of archaeology and anthropology over the past one hundred and fifty years, we might also predict that this bewildering mixture of fossils and artefacts would be edited to conform with a linear, progressive view of human origins. A careful investigation of published reports by myself and Richard Thompson (1993) offers confirmation of these two predictions. What follows is only a sample of the total body of evidence catalogued in our lengthy book. The citations given are for the single reports that best identify particular finds. Detailed analysis and additional reports cited elsewhere (Creme and Thompson, 1993) offer strong confirmation of the authenticity and antiquity of these discoveries.

Incised and carved mammal bones are reported from the Pliocene (Desnoyers , 1863; Laussedat , 1868; Capellini , 1877) and Miocene (Garrigou and Filhol , 1868; von Ducker, 1873). Additional reports of incised bones from the Pliocene and Miocene periods may be found in an extensive review by the overly sceptical de Mortillet (1883). Scientists have also reported pierced shark teeth from the Pliocene period (Charlesworth 1873), artistically carved bone from the Miocene (Calvert 1874) and artistically carved shell from the Pliocene (Stopes , 1881). Carved mammal bones reported by Moir (1917) could be as old as the Eocene.

Very crude stone tools occur in the Middle Pliocene (Prestwich 1892) and from perhaps as far back as the Eocene (Moir , 1927; Breuil , 1910, especially p. 402). One will note that most of these discoveries are from the nineteenth century. But such artefacts are still being found. Crude stone tools have recently be reported from the Pliocene of Pakistan (Bunney , 1987), Siberia (Daniloff and Kopf, 1986) and India (Sankhyan , 1981). Given the current view that tool-making hominids did not leave their African centre of origin until about one million years ago, these artefacts are somewhat anomalous, what to speak of a pebble tool from the Miocene of India (Prasad 1982).

More advanced stone tools occur in the Oligocene of Europe (Rutot , 1907), the Miocene of Europe (Ribeiro , 1873; Bourgeois, 1873; Verworn 1905), the Miocene of Asia (Noetling 1894), and the Pliocene of South America (F. Ameghino , 1908; C. Ameghino , 1915). In North America , advanced stone tools occur in California deposits ranging from Pliocene to Miocene in age (Whitney 1880). An interesting slingstone , at least Pliocene and perhaps Eocene in age, comes from England (Moir 1929, p. 63).

More advanced artefacts have also been reported in scientific and non-scientific publications. These include an iron nail in Devonian Sandstone (Brewster 1844), a gold thread in Carboniferous stone (Times of London, June 22, 1844), a metallic vase in Precambrian stone (Scientific American, June 5, 1852), and a chalk ball from the Eocene (Melleville 1862), a Pliocene clay statue (Wright 1912, pp. 266-69), metallic tubes in Cretaceous chalk (Corliss 1978, pp. 652-53), and a grooved metallic sphere from the Precambrian (Jimison 1982). The following objects have been reported from Carboniferous coal: a gold chain (The Morrisonville Times, of Illinois, U.S.A., June 11, 1891), artistically carved stone (Daily News of Omaha, U.S.A., April 2, 1897), an iron cup (Rusch 1971), and stone block walls (Steiger 1979, p. 27).

Human skeletal remains described as anatomically modern occur in the Middle Pleistocene of Europe (Newton, 1895; Bertrand, 1868; de Mortillet , 1883). These cases are favourably reviewed by Keith (1928). Other anatomically modern human skeletal remains occur in the Early and Middle Pleistocene of Africa (Reck , 1914; L. Leakey, 1960d; Zuckerman, 1954, p. 310; Patterson and Howells, 1967; Senut , 1981; R. Leakey, 1973); the Early Middle Pleistocene of Java (Day and Molleson , 1973), the Early Pleistocene of South America (Hrdlicka 1912, pp. 319-44); the Pliocene of South America (Hrdlicka 1912, p. 346; Boman 1921, pp. 341-2); the Pliocene of England (Osborn 1921, pp. 567-9); the Pliocene of Italy (Ragazzoni , 1880; Issel , 1868). the Miocene of France and the Eocene of Switzerland (de Mortillet , 1883, p. 72), and even the Carboniferous of North America (The Geologist, 1862). Several discoveries have also been made in Californian goldmines that range from Pliocene to Eocene (Whitney, 1880). Some of these samples have been subjected to chemical and radiometric tests which showed that they are ages younger than suggested by their stratigraphical position. But when the unreliability and weaknesses of the testing procedures are measured against the very compelling stratigraphic observations of the discoverers, it is not at all clear that the original age attributions should be discarded (Cremo and Thompson, 1993, pp. 753-94).

In addition, human-like footprints have been found in the Carboniferous of North America (Burroughs, 1938), the Jurassic of Central Asia (Moscow News 1983, no.4, p. 10) and the Pliocene of Africa (M. Leakey, 1979). Shoeprints have also been reported from the Cambrian (Meister, 1968) and the Triassic (Ballou , 1922).

In the course of negotiating a fashionable consensus that anatomically modern humans evolved from less advanced hominids in the Late Pleistocene, scientists gradually rendered unfashionable the considerable body of compelling contradictory evidence summarised above. It thus became unworthy of discussion in academic circles. Richard Thompson and I have concluded (1993) that the muting of this evidence was accomplished by application of a double standard, whereby favoured evidence was exempted from the severely sceptical scrutiny to which disfavoured evidence was subjected.

One example from the many that could be cited to demonstrate the operation of linear progressive preconceptions in the editing of the archaeological record, is the case of the auriferous gravel finds in California . During the days of the California Gold Rush (which started in the 1850s), miners discovered many anatomically modern human bones and advanced stone implements in mineshafts sunk deeply into deposits of gold-bearing gravel capped by thick lava flows (Whitney, 1880). According to modern geological reports (Slemmons , 1966) the gravel beneath the lava dated back from nine to fifty-five million years ago. These discoveries were reported to the world of science by J. D. Whitney, state geologist of California , in a monograph published by the Peabody Museum of Natural History at Harvard University . From the evidence he compiled, Whitney came to a non-progressivist view of human origins – the fossil evidence he reported indicated that the humans of the distant past were like those of the present.

Responding to this thesis, W. H. Holmes (1899, p. 424) of the Smithsonian Institution stated: ‘Perhaps if Prof. Whitney had fully appreciated the story of human evolution as it is understood today, he would have hesitated to announce the conclusions formulated, notwithstanding the imposing array of testimony with which he was confronted, an attitude that still prevails even today. For example, in their college textbook on anthropology, Stein and Rowe assert that ‘scientific statements are never considered absolute’ (1993, p. 41). However, in the same textbook they also make this very absolute statement: ‘Some people have assumed that humans have always been the way they are today. Anthropologists are convinced that human beings . have changed over time in response to changing conditions. So one aim of the anthropologist is to find evidence for evolution and to generate theories about it.’ Apparently, an anthropologist, by definition, can have no other view or purpose. One should keep in mind, however, that this absolute commitment to a linear progressive model of human origins, ostensibly areligious , may have deep roots in Judaeo-Christian cosmology.

One of the things Holmes found especially hard to accept was the similarity of the purportedly ancient stone implements to those of the modern Indians. He wondered how anyone could take seriously the idea that ‘the implements of a Tertiary race should have been left in the bed of a Tertiary torrent to be brought out as good as new, after the lapse of vast periods of time, into the camp of a modern community using identical forms?’ (1899, pp. 451-2). The similarity could be explained in several ways, but one possible explanation is the repeated appearance in the same geographical region of humans with particular cultural attributes in the course of cyclical time. The suggestion that such a thing could happen is bound to strike those who see humans as the recent result of a long and unique series of evolutionary changes in the hominid line, as absurd ― so absurd, in fact, as to prevent them from considering any evidence as potentially supporting a cyclical interpretation of human history.

It is noteworthy, however, that a fairly open-minded modern archaeologist, when confronted with the evidence catalogued in my book, brought up, in a somewhat doubting manner, the possibility of a cyclical interpretation of human history to explain its occurrence. George F. Carter, noted for his controversial views on early man in North America, wrote in a letter to me dated 26 January 1994: ‘If your table on page 391 were correct, then the minimum age for the artefacts at Table Mountain would be nine million [years old]. Would you think then of a different creation – [one that] disappeared – and then a new start? Would it simply replicate the archaeology of California nine million years later? Or the inverse. Would the Californians nine million years later replicate the materials under Table Mountain?’

This is exactly what I do propose – that in the course of cyclic time, humans with a culture resembling that of modern North American Indians did, in fact, appear in California millions of years ago, perhaps several times. In his letter, Carter confessed that he found great difficulty with this line of reasoning. But that difficulty, which encumbers the minds of most archaeologists and anthropologists, may be the result of a rarely recognised and even more rarely questioned commitment to a culturally acquired linear progressive time sense.

It would, therefore, be worthwhile to inspect the archaeological record through other time lenses, such as the Puranic lens. Many will take my proposal as a perfect example of what can happen when someone brings their subjective religious ideas into the objective study of nature. Jonathan Marks (1994) reacted in typical fashion in his review of Forbidden Archaeology: ‘Generally, attempts to reconcile the natural world to religious views end up compromising the natural world.’

But until modern anthropology conducts a conscious examination of the effects of its own covert, and arguably religiously derived, assumptions about time and progress, it should put aside its pretensions to universal objectivity and not be so quick to accuse others of bending facts to fit religious dogma. Om Tat Sat .

This paper was delivered at the Third World Archaeological Congress, New Delhi , India , 4 -11 December 1994.

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“The word ‘envy’ is applied in many places and is used in connection to various things – envy of another’s good fortune, being disturbed at seeing the wealth of others, displeasure and jealousy etc. are some of the various examples. Wherever the word ‘matsarya’ (envy) has been explained in the Vaisnava scriptures, it is fully understood that its influence is the competitor of divine love (prema).

dharmah projjhita-kaitavo ‘tra paramo nirmatsaranam satam

“The path described in the Bhagavatam is entirely devoid of any dishonest purpose. It is held in adoration by those who are free of the flaw of envy.” (Bhag.1.1.2)

In these words of the Srimad Bhagavatam, it has been revealed who is eligible to receive the highest conception of dharma. In the scriptures, it is indicated that prema-rasa is the topmost dharma. One who is non-envious is eligible to receive that. The quality of non-enviousness is called nirmatsarata. Although respected commentators have explained matsarya as feeling miserable at seeing the happiness of others and taking pleasure in the sufferings of others, nevertheless, they have not revealed the broader meaning of this word and the general populace cannot understand it.

The ignorant baddha-jivas are tightly bound in the material world by six things – lust, anger, greed, illusion, madness and envy. These are said to be the six categories. These are the transformations of the fivefold miseries – ignorance, forgetfulness, self-absorption, attachment and jealousy. Absorption in material objects in relation to the origin of lust has been explained in Srimad Bhagavad-gita (2.62-63):

sangat sanjayate kamah kamat krodho’bhijayate
krodhad bhavati sammohah sammohat smrti-vibhramah
smrti-bhransad buddhi-naso buddhi-nasat pranasyati

In association with material attachment, lust develops; from lust anger arises. From anger, delusion appears. Delusion means unlawful material greed. From material greed, moha or bewilderment of memory appears. From moha, intelligence is destroyed, which means that one becomes mad and bereft of the understanding of what is right and wrong. By madness one is destroyed which means that the living entity becomes ruined by envy. This instruction has also been mentioned (Gita 3.43):

evam buddheh param buddhva samstabhyatmanam atmana
jahi satrum maha-baho kama-rupam durasadam

“O mighty armed Arjuna, knowing that individual unit of consciousness to be superior to the intelligence, steady the mind with firm intelligence and conquer this indomitable enemy in the form of lust.”

Considering the jiva as fully spiritual, beyond intelligence, with determination and through proper siddhanta, by subduing the mind, one must conquer the formidable enemy of lust.

From all of these instructions, it can be understood that this sprout of lust, arising due to the misconception of one’s own svarupa, in due course of it’s development, becomes transformed into the tree of enviousness, and thereby the dharma of the jiva, which is prema, remains inapproachable. There is lust in anger, and in greed there is anger as well as lust. In illusion there is anger and lust. In madness there is greed, anger and lust. In enviousness there is madness, illusion, greed, anger and lust. We may understand that the word ‘mada’ (insanity) refers to the six types of bewilderment which includes being intoxicated by one’s beauty, one’s caste, one’s education etc.

All sufferings of the jiva arise due to enviousness. Ignorance, the desire to commit sin, sin, the desire to perform pious activities and pious activities – all of these are included within envy. On one side is Vaisnava dharma, which refers to service to the Vaisnavas, mercy to the living entities and a taste for the Holy Name – on the other side, is enviousness. Whoever feels pleasure at the distress of others can never display mercy to the jivas. The sweet mood of love for the Lord cannot arise within him. He has innate hatred or enmity towards the Vaisnava. Only those who are without envy can fully accept the purport of the trnad api verse. Sriman Mahaprabhu has spoken (in the third verse of Siksastakam):

trnad api sunicena taror api sahisnuna
amanina manadena kirtaniyah sada harih

“One who is humbler than a blade of grass, more forbearing than a tree who gives due honour to others without desiring it for himself is qualified to always chant the holy name of Krsna.” (Siksastakam 3)

One who is devoid of envy cannot have false pride due to wealth, material beauty, caste, education and material strength; therefore he knows himself to be lower than a blade of grass. A non-envious person cannot be dominated by anger and cannot be envious towards others; therefore he is more tolerant than a tree. In other words, he is most munificent. Being devoid of all false conceptions due to caste, education etc. a non-envious person becomes endowed with all good qualities and thus has no desire for name and fame. Thus he never expects any respect for himself. An non-envious person finds happiness in the happiness of others and is sad at the miseries of other; therefore he gives proper honour to all living beings. Generally, with mercy he shows respect to all jivas; with proper honour he respects the brahmanas; he appropriately satisfies those within the cultured section of society who have become somewhat inclined towards Vaisnavism, and he serves the lotus feet of the Vaisnavas.

By his very nature, the person who is without envy –

1) Does not make offences to sadhus.

2) Does not consider the demigods to be independent, for his intelligence is absorbed only in Krishna, yet he does not disrespect them.

3) Shows appropriate respect to the spiritual preceptors.

4) Appropriately honours the bhakti-sastras which includes the srutis etc.

5) Gives up unnecessary arguments and develops the faith that nama and nami are non-different. He considers the Holy Name as the highest worshipable reality.

6) Does not engage in sinful activities on the strength of the Holy Name.

7) Does not consider pious activities such as dharma, vows, austerities etc. to be equal to the Holy Name.

8) Makes an effort to develop faith in the faithless, but does not instruct them about the Holy Name until that faith has awakened.

9) Has complete faith in the glories of the Holy Name that is described in the sastras.

10) Does not identify himself with material conceptions.

O readers! Non-enviousness alone is liberation and enviousness is entanglement. Thus, in Sri Caitanya-caritamrta (Madhya 9. 361) it is said:

caitanya-caritra suna sraddha bhakti kari
matsarya chadiya mukhe bala hari hari

Endowed with full faith and devotion, listen to the lifework of Sri Caitanya… Cast aside envy and let your mouth sing, Hari, Hari!”

(From Srila Bhaktivinoda Thakurera Prabandhavali)

Source: http://www.dandavats.com/?p=85034

Temple President Her Grace Visakha dasi was invited to join a panel of representatives at a Hertsmere Community Conference, in the Wyllyotts Theatre, Potters Bar.

The Community Conference brought together a wide range of delegates, from all sections of Hertsmere’s community to collectively learn, network and explore opportunities for collaboration. They discussed how to collectively come together to build a more cohesive community. It was chaired by the Leader of Hertsmere Council, Cllr Jeremy Newmark.

Commenting on local faith issues, Visakha dasi quoted the Gaudiya Vaishnava Acharya, Srila Bhaktivinoda Thakur:

“When I see the churches, mosques and temples of other faiths, I think: ‘They are also worshiping my Lord — but in a different way.’ Because of this, I feel great love and reverence for them.”

Srila Bhaktivinoda Thakur also expressed a broader principle in his writings, that a sincere devotee should honour all genuine religious paths that cultivate love of God, while remaining firmly devoted to their own tradition.

Source: https://www.dandavats.com/?p=117489

ANNUAL REPORT
CONGREGATIONAL DEVELOPMENT MINISTRY (CDM) • 2025
A global network supporting and expanding congregational programs worldwide.

Bhakti-vriksha
Active outreach across countries and continents.

Nama-hatta, Bhakti Steps, Bhakti Kids, Bhakti Homes, Damodara Outreach .

To see the complete pdf: https://drive.google.com/file/d/1cQdK_5dgArYXnCsml2c6_0i3HClqiHt5/view?usp=drive_web

Source: https://www.dandavats.com/?p=117492

Lokanatha dasa: Dear Maharaja, Prabhu, Mataji, please accept my respectful obeisances. AgtSP!

I would like to ask whether You know anyone who could AS SOON AS POSSIBLE take up the service of being the personal servant of my guru-maharaja, HH
Smita-Krishna Swami, who lives in Sweden at the ISKCON farm Almviks gård. Sucha personal servant would need to be constantly with him.

He should be spiritually advanced enough to simultaneously understand his exalted spiritual position and the fact that SKS is suffering from Parkinson’s disease. Furthermore, he should be able to communicate (if not in Swedish) then at least in basic English or German.

The servant would have his own private accommodation and all facilities necessary for performing the service without disturbance.

Also, such a person would have to come from a country for which obtaining
residence or a visa for Sweden is not problematic. For example I found one
very qualified Vaiṣṇava from Pakistan, but for him the visa application process is extremely complicated and lengthy (and in the end it was still not certain that he would receive it).

If You know someone suitable—kindly forward this message to him along with my contact details:

lidgren108@icloud.com
+46 739363841 (WhatsApp & Viber)

Thanking you in advance.

Your servant,
Lokanatha dasa

Source: https://www.dandavats.com/?p=117479

The ISKCON Congregational Development Ministry (CDM) has released its annual report highlighting the growth and ongoing initiatives supporting devotee communities worldwide. The presentation outlines the ministry’s efforts to strengthen congregational life through education, training, and outreach programs, each designed to help devotees practice and share Krishna consciousness within their local communities.

According to the report, the ministry supports a wide range of initiatives that nurture spiritual development and community engagement, including Bhakti-vriksha groups, Nama-hatta gatherings, Bhakti Homes programs, and various educational courses. These programs aim to create welcoming environments where devotees can deepen their practice, develop meaningful relationships, and gradually advance in devotional life. Such initiatives are designed not only to introduce newcomers to Krishna consciousness but also to support long-term spiritual growth through structured training and association.

The report also highlights the global reach of these programs. Thousands of congregational groups are currently active worldwide, including more than 6,700 Nama-hatta groups and over 3,200 Bhakti-vriksha groups. Educational initiatives such as Bhagavad-gita courses and online study programs continue to attract large numbers of participants, with some courses reaching hundreds of thousands of students across multiple batches. These initiatives demonstrate the growing role of congregational development in expanding access to devotional education and community support.

Read more: https://iskconnews.org/new-report-highlights-worldwide-growth-of-iskcon-congregational-programs/

By Kulavati Krishnapriya Devi Dasi, 

In a significant step toward formalising its commitment to prasādam purity, ISKCON Śrīdhām Māyāpur has successfully completed a comprehensive Food Safety Training and Certification (FoSTaC) program for its mega kitchens, culminating in an official certificate distribution ceremony.

The training was conducted during a visit by government food safety officers from the Food Safety and Standards Authority of India (FSSAI) who visited Māyāpur to provide hands-on instruction to kitchen staff across the dhama’s major food distribution facilities.

Read more: https://iskconnews.org/iskcon-mayapur-completes-government-food-safety-certification/

With the Garuda-Dhvaja Flag Lowering Ceremony on March 5th, the auspicious month-long Gaura Purnima Festival 2026 in Sri Mayapur Dham has come to a beautiful close. This sacred period, filled with devotion, kirtan, and service, brought together devotees and well-wishers from all around the world to celebrate the divine appearance of Sri Chaitanya Mahaprabhu.

Over the past weeks, the dham has been vibrant with spiritual activities and celebrations. The festival season began with the Garuda-Dhvaja Flag Hoisting Ceremony, marking the official start of the festivities. Devotees then participated in the sacred Navadvipa Mandal Parikrama, walking through the nine holy islands of Navadvipa and reliving the divine pastimes of Lord Gauranga.

Throughout the festival, many wonderful events took place, including:
Sravan Utsav and Kirtan Programs
Sri Radha-Madhava Boat Festival
Santipura Festival
Ganga Puja
Gaura Purnima Adhivasa
The Appearance Day of Sri Chaitanya Mahaprabhu, celebrated with abhisheka, kirtan, and a grand festival program
Jagannath Misra Festival Feast, honoring the father of Lord Chaitanya
And finally, the Garuda-Dhvaja Flag Lowering Ceremony, marking the conclusion of the celebrations.

This year’s festival was especially inspiring. During the closing ceremony, it was shared that 5,206 sets of Sri Chaitanya Charitamrita were distributed, an increase of 1,300 sets compared to last year. Such wonderful service reflects the growing enthusiasm to share the mercy of Lord Gauranga with the world.

During the final gathering, co-directors and senior leaders offered heartfelt words of gratitude, reflecting on the incredible success of this year’s festival and the collective effort that made it possible.

We would like to take this opportunity to deeply thank all our donors, supporters, friends, and well-wishers who came forward to serve and support the Sri Gaura Purnima Festival 2026. Through your generous contributions—whether through seva, sponsorship, or heartfelt encouragement—you have helped make these celebrations possible for thousands of pilgrims and devotees.

Your support allows these sacred festivals to flourish and ensures that the mercy of Sri Chaitanya Mahaprabhu continues to reach hearts across the world.

We look forward to welcoming you again in the coming festivals and in Gaura Purnima 2027, with even more opportunities to serve, celebrate, and share the joy of devotional life.

Special Gaura Purnima Message 2026
We also invite you to watch this special Gaura Purnima message by Brajavilasa Das.

In this inspiring talk, he reflects on the life, teachings, and unlimited mercy of Sri Chaitanya Mahaprabhu, who spread the chanting of the Holy Name throughout the world.

He also shares an exciting reminder that the Pancha Tattva and all our beloved Mayapur Deities will be relocated to Their new home in the Temple of the Vedic Planetarium in 2027, the 50th Disappearance Anniversary year of A. C. Bhaktivedanta Swami Prabhupada.

Watch the full message here: https://youtu.be/kOcuPZ0Mwz0?si=sLD8d6XJJ3LUI9W6 

Upcoming Events
As we move forward from the wonderful Gaura Purnima festival season, we warmly invite you to stay connected and participate in the upcoming auspicious celebrations in Sri Mayapur Dham.

March 11 – Appearance Day of Srivasa Thakura
March 15 – Papamochani Ekadashi
March 27 – Rama Navami
March 29 – Kamada Ekadashi & Vyasa-puja of Jayapataka Swami

We look forward to welcoming devotees and well-wishers to join these sacred observances and continue celebrating the joy of devotional service together.

Thank you for being part of this divine celebration.

Source: https://www.mayapur.com/en/blog/closing-message-gaura-purnima-festival-2026

By Kulavati Krishnapriya Devi Dasi, 

Sixth Grader Earns Gold Medal for Memorizing Bhagavad-gita

Srinidhi Senthil Kumar, a sixth-grade student at Boyce Middle School in Pennsylvania, has recently been awarded a gold medal for memorizing all 700 verses of the Bhagavad-gita, reciting it with exceptional clarity and precise Sanskrit pronunciation. She achieved this milestone during a global simultaneous recital held in Allen, Texas, where children from around the world gathered to chant the scripture entirely from memory.

The Senthil Kumar family is connected to ISKCON New Vrindaban, where devotional practice and active community engagement have helped nurture their commitment to Krishna consciousness. 

Read more: https://iskconnews.org/sixth-grader-earns-gold-medal-for-memorizing-bhagavad-gita/

Although his teachings are fundamental to Gaudiya Vaishnavism, the divine incarnation, Chaitanya Mahaprabhu, left only a single eight-verse poem.

Known as the Śrī Śikṣāṣṭakam, these verses reveal the essence of his mission and teachings, centred on the chanting of Krishna’s holy names. The third verse, in particular, focuses on the key qualities one must cultivate to chant constantly, the aim of all serious sadhakas. Emphasising its critical importance, the esteemed Vaishnava Acharya Srila Bhaktisiddhanta Sarasvati told his followers to always wear this verse as a metaphorical necklace.

Babhru Dāsa’s A Necklace of Splendorous Gems is a spiritually rich and deeply contemplative commentary on this key verse. Structured with precision and written in reverent yet lucid prose, the book examines the four virtues it delineates—humility, tolerance, pride (in the sense of its rejection), and respect—as they apply across four relational interfaces: with God, fellow Vaishnavas, Bhakti Devi, and the material world.

Read more: https://iskconnews.org/book-review-a-necklace-of-splendorous-gems-a-commentary-on-the-third-verse-of-sri-sik%e1%b9%a3a%e1%b9%a3%e1%b9%adakam/

Today we continue our celebration of the appearance of Sri Chaitanya Mahaprabhu, the Supreme Personality of Godhead Krishna who descended in the age of Kali in the role of a devotee. He appeared on what we now call Gaura-purnima, in the evening of the full-moon day in the month of Phalguna. At the time, there was a lunar eclipse, and as was the tradition, as was recommended in scripture, Hindus immersed themselves in the Ganges and chanted the holy names. Eclipses are considered inauspicious, and to counteract the inauspiciousness, strict followers of the Vedic scriptures stand in a sacred body of water—a river, a kunda or lake, or the sea—and chant the Hare Krishna maha-mantra. So, from the very beginning, Lord Chaitanya was surrounded by the chanting of Hare Krishna, and He induced people to chant Hare Krishna more and more.

Advaita Acharya and Haridasa Thakura danced in ecstasy. And on the plea of giving charity to brahmans on the occasion of the eclipse, Advaita Acharya and others distributed various gifts. All the devotees were jubilant, and they danced, performed sankirtana, and gave charity. The whole world was full of auspiciousness, and everyone was filled with transcendental bliss.

nadiya-udayagiri, purnacandra gaurahari,
   krpa kari’ ha-ila udaya
papa-tamah haila nasa, tri-jagatera ullasa,
   jagabhari’ hari-dhvani haya

“Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.” (Cc Adi 13.98)

When Chaitanya Mahaprabhu was a baby, sometimes He would cry and the elders would try to pacify Him in different ways, as people do when a baby cries. They would try to comfort Him, distract Him, and please Him, but nothing worked. Soon they discovered that if they chanted the holy name of Krishna, He would become peaceful and stop crying. So thereafter, whenever He cried they would chant, and He would immediately become happy. His appearance inspired chanting, and His activities thereafter inspired more chanting.

sei-kale nijalaya, uthiya advaita raya,
  nrtya kare anandita-mane
haridase lana sange, hunkara-kirtana-range
  kene nace, keha nahi jane

“At that time Sri Advaita Acarya Prabhu, in His own house at Santipura, was dancing in a pleasing mood. Taking Haridasa Thakura with Him, He danced and loudly chanted Hare Krsna. But why they were dancing, no one could understand.” (Cc Adi 13.99)

By His divine will, Krishna arranged for His associates from Goloka Vrindavan to come to earth to join Him in His pastimes as Sri Chaitanya Mahaprabhu. Some associates played the parts of elders, and they took birth before He did. Advaita Acharya and Haridasa Thakura were elders, and they were friends with each other. Advaita Acharya is Maha-vishnu, and Thakura Haridasa is Lord Brahma, and Lord Brahma is a disciple and direct servant of Maha-vishnu. So it is natural that they became close.

When the news spread that Sacimata had given birth to a baby boy, all sorts of respectable brahman gentlemen and ladies came with gifts and blessed the newborn child. Even the wives of the demigods came, disguised as the wives of brahmans, and presented various gifts. The day after the purnima, there was a great celebration at Jagannatha Mishra’s home. That day is observed today as the festival of Jagannatha Mishra, or the feast of Jagannatha Mishra, because to celebrate the birth of his son he received many visitors and well-wishers and gave presentations to them all. And in the end they all feasted.

We shall read from Sri Caitanya-caritamrta, Adi-lila, Chapter Thirteen, “The Advent of Lord Sri Caitanya Mahaprabhu,” beginning with the chapter summary:

 “The thirteenth chapter of Sri Caitanya-caritamrta describes Lord Caitanya Mahaprabhu’s appearance. . . .

“A learned brahmana named Upendra Misra, who resided in the district of Srihatta, was the father of Jagannatha Misra, who came to Navadvipa to study under the direction of Nilambara Cakravarti and then settled there after marrying Nilambara Cakravarti’s daughter, Sacidevi. Sri Sacidevi gave birth to eight children, all daughters, who died one after another immediately after birth. After her ninth pregnancy she gave birth to a son, who was named Visvarupa. Then, in 1407 Saka Era (A.D. 1486), on the full-moon evening of the month of Phalguna, during the constellation of Simha (Leo) on the horizon, Lord Caitanya Mahaprabhu appeared as the son of Sri Sacidevi and Jagannatha Misra. After hearing of the birth of Caitanya Mahaprabhu, learned scholars and brahmanas, bringing many gifts, came to see the newly born baby. Nilambara Cakravarti, who was a great astrologer, immediately prepared a horoscope, and by astrological calculation he saw that the child was a great personality. This chapter describes the symptoms of this great personality.”

COMMENT by Giriraj Swami

We can see the resemblance between the pastimes of Lord Chaitanya and those of Lord Krishna. In Mathura, Lord Krishna’s parents, Vasudeva and Devaki, first had six sons, all of whom were killed by Kamsa. Their seventh child was Balarama, but by the arrangement of Yogamaya under Krishna’s direction, Balarama was transferred from the womb of Devaki to the womb of Rohini in Vrindavan and thus Devaki appeared to have had a miscarriage.

The eighth child was Krishna. Vasudeva did not want Kamsa to kill—or even try to kill—Krishna, and by Yogamaya’s influence all the guards in Kamsa’s prison fell asleep and all the locked doors opened. Vasudeva then carried baby Krishna across the Yamuna to Gokula. There he found that Yasoda had given birth to a baby girl, but Yasoda was so exhausted from the labor of childbirth that she didn’t know if she had given birth to a son or a daughter. Vasudeva placed baby Krishna on Yasoda’s bed and picked up her daughter, whom he carried back to Kamsa’s prison in Mathura.

As soon as the baby girl was placed in the prison room with Vasudeva and Devaki, she began to cry, and Kamsa realized that Devaki had given birth to a daughter. Earlier, on the occasion of Devaki’s wedding, Kamsa had heard a voice from the sky (akasa-vani) that said that the eighth son of Devaki would kill him. This child was a girl, but Kamsa was such a demon and was surrounded by such demonic advisors that he thought, “Let me not take any chances.” He snatched the baby to dash her on a rock and kill her as he had killed the other six children, but she slipped from his hands and flew into the sky, manifesting her form as the goddess Durga, and said, “You fool! The person who will kill you has already taken birth elsewhere.”

This is a striking statement—“the person who will kill you has already taken birth elsewhere”—because from the account so far, Krishna had taken birth in Kamsa’s prison in Mathura. Srila Visvanatha Cakravarti Thakura, as quoted by Srila Prabhupada, cites evidence from within Srimad-Bhagavatam and from other Puranas, such as the Hari-vamsa, that Yasoda actually gave birth to twins, a boy and a girl. The girl was an expansion of Yogamaya, and the boy was the original Krishna. When Vasudeva carried Vasudeva Krishna to Gokula, the Vasudeva Krishna entered into the original Krishna, and Vasudeva carried the baby girl back to Mathura.

Here in caitanya-lila we find that Sacidevi gave birth to eight daughters and that all of them died. Then finally she gave birth to a son, Visvarupa. At an early age Visvarupa left home and took sannyasa, and so for all material purposes he was dead. Srila Prabhupada said that sannyasa means civil death. The day on which Visvarupa took sannyasa is called Visvarupa-mahotsava—the same day on which Srila Prabhupada took sannyasa some four hundred years later.

In any case, it was a great occasion that Sacidevi had given birth to a boy, and all the devotees from the area, such as Advaita Acharya and His wife Sita and Srivasa Thakura and his wife, Malini, came and brought gifts and offered blessings to the new child.

TEXT 100

dekhi’ uparaga hasi’, sighra ganga-ghate asi’
  anande karila ganga-snana
pana uparaga-chale, apanara mano-bale,
  brahmanere dila nana dana

TRANSLATION

Seeing the lunar eclipse and laughing, both Advaita Acarya and Haridasa Thakura immediately went to the bank of the Ganges and bathed in the Ganges in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Acarya, by His own mental strength, distributed various types of charity to the brahmanas.

PURPORT

It is the custom of Hindus to give in charity to the poor as much as possible during the time of a lunar or solar eclipse. Advaita Acarya, therefore, taking advantage of the eclipse, distributed many varieties of charity to the brahmanas. In the Srimad-Bhagavatam there is a statement in the Tenth Canto, Third Chapter, Verse Eleven that when Krsna took His birth, Vasudeva immediately took advantage of this moment and distributed ten thousand cows to the brahmanas. It is customary among Hindus that at the time a child is born, especially a male child, the parents distribute great charity in jubilation. Advaita Acarya was actually interested in distributing charity because of Lord Caitanya’s birth at the time of the lunar eclipse. People could not understand, however, why Advaita Acarya was giving such a great variety of things in charity. He did so not because of the lunar eclipse but because of the Lord’s taking birth at that moment. He distributed charity exactly as Vasudeva did at the time of Lord Krsna’s appearance.

COMMENT

In Vedic culture householders observe all auspicious ceremonies by giving in charity. They are happy, and they know they are happy by the grace of the Lord and the devotees. And in their happiness they want to give charity and receive more blessings. When the children become adults and observe their own birth anniversaries, they also give charity. A friend of the Juhu temple who was very strict about Vedic traditions did not like that we celebrated birthdays by giving presents to the birthday boy or girl. He said, “Birthday means the birthday person gives charity.” And he didn’t like birthday cakes either. He said, “You should distribute sandesa, rasagulla, or gulabjamun. Those are real sweets.”

TEXT 101

jagat anandamaya, dekhi’ mane sa-vismaya,
  tharethore kahe haridasa
tomara aichana ranga, mora mana parasanna,
  dekhi—kichu karye ache bhasa

TRANSLATION

When he saw that the whole world was jubilant, Haridasa Thakura, his mind astonished, directly and indirectly expressed himself to Advaita Acarya: “Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions.”

TEXT 102

acaryaratna, srivasa, haila mane sukhollasa
  yai’ snana kaila ganga-jale
anande vihvala mana, kare hari-sankirtana
  nana dana kaila mano-bale

TRANSLATION

Acaryaratna [Candrasekhara] and Srivasa Thakura were overwhelmed with joy, and immediately they went to the bank of the Ganges to take bath in the water of the Ganges. Their minds full of happiness, they chanted the Hare Krsna mantra and gave charity by mental strength.

TEXT 103

ei mata bhakta-tati, yanra yei dese sthiti,
  tahan tahan pana mano-bale
nace, kare sankirtana, anande vihvala mana,
  dana kare grahanera chale

TRANSLATION

In this way all the devotees, wherever they were situated, in every city and every country, danced, performed sankirtana, and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.

TEXT 104

brahmana-sajjana-nari, nana-dravye thali bhari’
  aila sabe yautuka la-iya
yena kanca-sona-dyuti, dekhi’ balakera murti,
  asirvada kare sukha pana

TRANSLATION

All sorts of respectable brahmana gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.

TEXT 105

savitri, gauri, sarasvati, saci, rambha, arundhati
  ara yata deva-narigana
nana-dravye patra bhari’, brahmanira vesa dhari’,
  asi’ sabe kare darasana

TRANSLATION

Dressing themselves as the wives of brahmanas, all the celestial ladies, including the wives of Lord Brahma, Lord Siva, Lord Nrsimhadeva, King Indra, and Vasistha Muni, along with Rambha, a dancing girl of heaven, came there with varieties of gifts.

PURPORT

When Lord Caitanya Mahaprabhu was a newly born baby, He was visited by the neighboring ladies, most of whom were the wives of respectable brahmanas. In the dress of brahmanas’ wives, celestial ladies like the wives of Lord Brahma and Lord Siva also came to see the newborn child. Ordinary people saw them as neighborhood respectable brahmana ladies, but actually they were all celestial ladies dressed in that way.

COMMENT

Savitri is the wife of Lord Brahma, Gauri is the wife of Lord Siva, Sarasvati here is mentioned as the wife of Lord Nrsimhadeva, and Saci is the wife of King Indra. They all disguised themselves as brahman ladies, looking like ladies of the neighborhood, and came to offer respects to the newborn baby.

TEXT 106

antarikse deva-gana, gandharva, siddha, carana,
  stuti-nrtya kare vadya-gita
nartaka, vadaka, bhata, navadvipe yara nata,
  sabe asi’ nace pana prita

TRANSLATION

In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka, and Caranaloka, offered their prayers and danced with musical songs and the beating of drums. Similarly, in Navadvipa city all the professional dancers, musicians, and blessers gathered together, dancing in great jubilation.

COMMENT

Bhata means “professional blessing givers.”

PURPORT

As there are professional singers, dancers, and reciters of prayers in the heavenly planets, so in India still there are professional dancers, givers of blessings, and singers, all of whom assemble together during householder ceremonies, especially marriages and birth ceremonies. These professional men earn their livelihood by taking charity on such occasions from the homes of the Hindus. Eunuchs also take advantage of such ceremonies to receive charity. That is their means of livelihood. Such men never become servants or engage themselves in agriculture or business occupations; they simply take charity from neighborhood friends to maintain themselves peacefully. The bhatas are a class of brahmanas who go to such ceremonies to offer blessings by composing poems with references to the Vedic scriptures.

COMMENT

Vedic culture is very beautiful and highly elevated. Even now in India the culture is there, though not as much as before. When I was in Bombay last December, I visited an old friend, a very nice devotee, who is related to the Birlas. And it just so happened that there was an engagement ceremony in the Birla family, from the mother’s side. Sri Brijratan Mohatta had married Seth R. D. Birla’s daughter, and their son’s daughter was about to be engaged. So, I went to the engagement reception, and there I met a bhajana singer named Purushottam Das Jalota. When I first went to India, in 1970, he was very popular. He sang bhajanas in aristocratic Hindus’ homes and gave lessons in voice and harmonium. As he grew older, his son, as happens, became his apprentice and also began to sing bhajanas and play harmonium. So, we invited his son, who was relatively unknown then, to perform at our auditorium in Juhu.

At the engagement reception Purushottam approached me. He is about eighty-seven now and was wearing a traditional Hindu jacket and cap. After we spoke for some time, he made an indication and said, “Anup is there,” and he tried to call him, but because his voice was not so loud, his son Anup could not hear him. I said, “That’s all right. I’ll go and see him.” I guess the father wanted me to bless and encourage his son.

Anup remembered his first performance in the ISKCON auditorium. I didn’t usually attend such performances, but somehow that evening, near the end of the performance I had felt drawn into the auditorium. I had found a seat toward the back and sat down. The whole atmosphere had been surcharged—I can’t explain it—and he had sung with such devotion that his words and voice had entered people’s minds and hearts. It had been a very special performance, and the devotees had recorded it and produced an audio cassette that they would distribute on sankirtana—and it had become a hit. Many people would come and ask for Anup Jalota’s tape.

When I met Anup at the reception, he remembered that night. He said that when he had entered the auditorium he had not been sure whether or not he would pursue a career as a singer. He had prayed, “Lord Krishna, I am Yours. Whatever You want You can do. If You want me to pursue this career, You can make me a success. If You don’t, that’s all right—whatever You wish.” And he remarked that it was because of his performance in the ISKCON auditorium and the recording of it that he had become a success as a singer. (I knew that was the case, but I didn’t want to say it. But he also knew it, and he said it—and it was true.)

That culture and that mood are becoming rare—that mood of devotion, of surrender, of dependence on the Lord—but they are still there.

Now we return to the description of Jagannatha Mishra’s festival:

TEXT 107

keba ase keba yaya, keba nace keba gaya,
  sambhalite nare kara bola
khandileka duhkha-soka, pramoda-purita loka,
  misra haila anande vihvala

TRANSLATION

No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another’s language. Yet all unhappiness and lamentation were immediately dissipated, and people became all-jubilant. Thus Jagannatha Misra was also overwhelmed with joy.

TEXT 108

acaryaratna, srivasa, jagannatha-misra-pasa,
  asi’ tanre kare savadhana
karaila jatakarma, ye achila vidhi-dharma,
  tabe misra kare nana dana

TRANSLATION

Candrasekhara Acarya and Srivasa Thakura both came to Jagannatha Misra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannatha Misra also gave varieties of charity.

TEXT 109

yautuka paila yata, ghare va achila kata,
  saba dhana vipre dila dana
yata nartaka, gayana, bhata, akincana jana,
  dhana diya kaila sabara mana

TRANSLATION

Whatever riches Jagannatha Misra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brahmanas, professional singers, dancers, bhatas, and the poor. He honored them all by giving them riches in charity.

TEXT 110

srivasera brahmani, nama tanra ‘malini’,
  acaryaratnera patni-sange
sindura, haridra, taila, kha-i, kala, narikela,
  diya puje narigana range

TRANSLATION

The wife of Srivasa Thakura, whose name was Malini, accompanied by the wife of Candrasekhara [Acaryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas, and coconuts.

PURPORT

Vermilion, kha-i (fused rice), bananas, coconuts, and turmeric mixed with oil are all auspicious gifts for such a ceremony. As there is puffed rice, so there is another preparation of rice called kha-i, or fused rice, which, along with bananas, is taken as a very auspicious presentation. Also, turmeric mixed with oil and vermilion makes an auspicious ointment that is smeared over the body of a newborn baby or a person who is going to marry. These are all auspicious activities in family affairs. We see that five hundred years ago at the birth of Lord Caitanya Mahaprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic, and this concludes everything.

COMMENT

The parents and other elders did whatever they could to ensure the wellbeing of the child in all respects. They knew that the purpose of the child’s life was to serve and please God and that the child’s success in all respects depended on the mercy of God and His devotees.

TEXT 111

advaita-acarya-bharya, jagat-pujita arya,
  nama tanra ‘sita thakurani’
acaryera ajna pana, gela upahara lana,
  dekhite balaka-siromani

TRANSLATION

One day shortly after Lord Caitanya Mahaprabhu was born, Advaita Acarya’s wife, Sitadevi, who is worshipable by the whole world, took her husband’s permission and went to see that topmost child with all kinds of gifts and presentations

PURPORT

It appears that Advaita Acarya had two different houses, one at Santipura and one at Navadvipa. When Lord Caitanya Mahaprabhu was born, Advaita Acarya was residing not at His Navadvipa house but at His Santipura house. Therefore, as formerly explained (text 99), from Advaita’s old paternal house (nijalaya) in Santipura, Sita came to Navadvipa to present gifts to the newborn child, Caitanya Mahaprabhu.

TEXT 112

suvarnera kadi-ba-uli, rajatamudra-pasuli,
  suvarnera angada, kankana
du-bahute divya sankha, rajatera malabanka,|
  svarna-mudrara nana haragana

TRANSLATION

She brought different kinds of golden ornaments, including armlets, necklaces, anklets, and bangles for the hands.

TEXT 113

vyaghra-nakha hema-jadi, kati-pattasutra-dori
  hasta-padera yata abharana
citra-varna patta-sadi, buni photo pattapadi,
  svarna-raupya-mudra bahu-dhana

TRANSLATION

There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris, and a child’s garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child.

PURPORT

From the gifts presented by Sita Thakurani, Advaita Acarya’s wife, it appears that Advaita Acarya was at that time a very rich man. Although brahmanas are not the rich men of society, Advaita Acarya, being the leader of the brahmanas in Santipura, was considerably well-to-do. Therefore He presented many ornaments to the baby, Lord Caitanya Mahaprabhu. But Kamalakanta Visvasa’s asking for three hundred rupees from the King of Jagannatha Puri, Maharaja Prataparudra, on the plea that Advaita Acarya was in debt for that amount, indicates that such a rich man, who could present many valuable ornaments, saris, etc., thought it difficult to repay three hundred rupees. Therefore the value of a rupee at that time was many thousands of times what it is now. At present, no one feels difficulty over a debt of three hundred rupees, nor can an ordinary man accumulate such valuable ornaments to present to a friend’s son. Probably the value of three hundred rupees at that time was equal to the present value of thirty thousand rupees.

COMMENT

The value of the thirty thousand rupees mentioned in the purport is now probably three hundred thousand rupees or more.

TEXT 114–116

Riding in a palanquin covered with cloth and accompanied by maidservants, Sita Thakurani came to the house of Jagannatha Misra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kunkuma and sandalwood. All these presentations filled a large basket.

When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses, and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in color, the child was directly Krsna of Gokula Himself.

Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sita Thakurani was very pleased, and because of her maternal affection, she felt as if her heart were melting.

TEXT 117

durva, dhanya, dila sirse, kaila bahu asise,
  cirajivi hao dui bhai
dakini-sankhini haite, sanka upajila cite,
  dare nama thuila ‘nimai’

TRANSLATION

She blessed the newborn child by placing fresh grass and paddy on His head and saying, “May You be blessed with a long duration of life.” But being afraid of ghosts and witches, she gave the child the name Nimai.

PURPORT

Dakini and Sankhini are two companions of Lord Siva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one’s house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Ayurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sita Thakurani gave the Lord the name Nimai. Later in His youth He was celebrated as Nimai Pandita, and in the neighborhood villages He was called by that name, although His real name was Visvambhara.

COMMENT

Visvambhara means “one who maintains the universe.” Sri Caitanya-caritamrta (Adi 9.7) describes how Lord Chaitanya appreciated that name:

prabhu kahe, ami ‘visvambhara’ nama dhari
nama sarthaka haya, yadi preme visva bhari

“Lord Caitanya thought, ‘My name is Visvambhara, “one who maintains the entire universe.” Its meaning will be actualized if I can fill the whole universe with love of Godhead.’ ”

In my youth, my dentist was a family friend who had served in India during World War II, and as he worked on my teeth he would tell me about his experiences in India as a dentist in the America army. He remarked that he had always seen the native Indians squatting along the roads brushing their teeth with twigs. As part of his work, he would treat Indians too, and he said that when he looked into their mouths he was astonished to see the most beautiful white teeth he had ever seen—without any cavities. And all these people did was brush their teeth with twigs!

TEXT 118

putramata-snanadine, dila vastra vibhusane,
  putra-saha misrere sammani’
saci-misrera puja lana, manete harisa hana,
  ghare aila sita thakurani

TRANSLATION

On the day the mother and son bathed and left the maternity home, Sita Thakurani gave them all kinds of ornaments and garments and then also honored Jagannatha Misra. Then Sita Thakurani, being honored by mother Sacidevi and Jagannatha Misra, was greatly happy within her mind, and thus she returned home.

PURPORT

On the fifth day from the birth of a child, as also on the ninth day, the mother bathes either in the Ganges or in another sacred place. This is called niskramana, or the ceremony of coming out of the maternity home. Nowadays the maternity home is a hospital, but formerly in every respectable house one room was set aside as a maternity home where children would take birth, and on the ninth day after the birth of a child the mother would come into the regular rooms in the ceremony called niskramana. Of the ten purificatory processes, niskramana is one. Formerly, especially in Bengal, the higher castes observed four months after the birth of a child as a quarantine. At the end of the fourth month, the mother could see the sun rise. Later the higher castes, namely the brahmanas, ksatriyas, and vaisyas, observed only twenty-one days as a quarantine, whereas the sudras had to observe thirty days. For the sections of society known as kartabhaja and satima, the mother of the child was immediately purified after the quarantine by the throwing of hari-nuta, small pieces of sweetmeat, in sankirtana. Sacidevi and Jagannatha Misra, with the newborn child, were honored by Sita Thakurani. Similarly, while Sita Thakurani was returning home, she was also honored by Sacidevi and Jagannatha Mishra. That was the system in respectable families of Bengal.

COMMENT

Srila Prabhupada was also born in a separate house, under a jackfruit tree, that belonged to his mother’s parents. Last November His Holiness Radhanath Swami and I visited that place in south Calcutta, saw the tree under which Srila Prabhupada had been born, and visited the Radha-Krishna temple that Prabhupada’s mother had frequented, imagining how she and the rest of the family must have prayed for the welfare of the new child, whom they named Abhay Charan, “one who is fearless, having taken shelter at Lord Krishna’s lotus feet.”

TEXT 119

aiche saci-jagannatha, putra pana laksminatha,
  purna ha-ila sakala vanchita
dhana-dhanye bhare ghara, lokamanya kalevara,
  dine dine haya anandita

TRANSLATION

In this way mother Sacidevi and Jagannatha Misra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Sri Caitanya Mahaprabhu, day after day their pleasure increased.

PURPORT

Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Therefore everyone offered respects to Him. Even the denizens of heaven used to come in the dress of ordinary men to offer their respect to the Lord. His father and mother, Jagannatha Misra and Sacidevi, seeing the honor of their transcendental son, also became very pleased within their hearts.

TEXT 120

misra—vaisnava, santa, alampata, suddha, danta,
  dhana-bhoge nahi abhimana
putrera prabhave yata, dhana asi’ mile, tata,
  visnu-prite dvije dena dana

TRANSLATION

Jagannatha Misra was an ideal Vaisnava. He was peaceful, restrained in sense gratification, pure, and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brahmanas for the satisfaction of Visnu.

TEXT 121

lagna gani’ harsamati, nilambara cakravarti,
  gupte kichu kahila misrere
mahapurusera cihna, lagne ange bhinna bhinna,
  dekhi,—ei taribe samsare

TRANSLATION

After calculating the birth moment of Lord Caitanya Mahaprabhu, Nilambara Cakravarti privately said to Jagannatha Misra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.

COMMENT

Although Sri Chaitanya Mahaprabhu had all the signs of a great personality and was in fact the Supreme Personality of Godhead, His father, Jagannatha Misra, considered Him to be his son.

As a child, Lord Chaitanya was quite naughty, and Jagannatha Mishra would often chide Him and instruct Him in proper behavior. One night, Jagannatha Mishra had a dream in which a brahman angrily told him, “You do not know anything about your son. Because you think Him to be your son, you rebuke and chastise Him.” Jagannatha Mishra replied, “He may be a demigod, a mystic yogi, or a great saint, but whatever He may be, I know Him only as my son, and it is my duty to teach Him religion and morality. Otherwise, how will He learn? Even if He is Lord Narayana Himself, it is the duty of the father to instruct the son.” Even in his dreams, Jagannatha Mishra was absorbed in the mellow of pure parental affection.

In His youth, Lord Chaitanya asked an astrologer to tell Him who He had been in His past life. Through calculation and meditation, the astrologer saw the brilliantly effulgent form of the Lord as the resting place of the Vaikuntha planets. Struck with wonder, he said, “In Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulence. And You are the same Personality of Godhead now.” Lord Chaitanya smiled and said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy. I was born in a family of cowherd men and gave protection to the cows and calves, and because of these pious activities, I have now become the son of a brahman.”

TEXT 122

aiche prabhu saci-ghare, krpaya kaila avatare,
  yei iha karaye sravana
gaura-prabhu dayamaya, tanre hayena sadaya,
  sei paya tanhara carana

TRANSLATION

In this way Lord Caitanya Mahaprabhu, out of His causeless mercy, made His advent in the house of Sacidevi. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.

TEXT 123

paiya manusa janma, ye na sune gaura-guna,
  hena janma tara vyartha haila
paiya amrtadhuni, piye visa-garta-pani,
  janmiya se kene nahi maila

TRANSLATION

Anyone who attains a human body but does not take to the cult of Sri Caitanya Mahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.

PURPORT

In this connection Srimat Prabodhananda Sarasvati has composed the following verses in his Caitanya-candramrta (37, 36, 34):

acaitanyam idam visvam yadi caitanyam isvaram
na viduh sarva-sastra-jna hy api bhramyanti te janah

“This material world is without Krsna consciousness. Lord Caitanya Mahaprabhu is Krsna consciousness personified. Therefore if a very learned scholar or scientist does not understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly in this world.”

prasarita-maha-prema-piyusa-rasa-sagare
caitanya-candre prakate yo dino dina eva sah

“A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor.”

avatirne gaura-candre vistirne prema-sagare
suprakasita-ratnaughe yo dino dina eva sah

“The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor.”

Similarly, Srimad-Bhagavatam (2.3.19, 20, 23) states:

sva-vid-varahostra-kharaih
  samstutah purusah pasuh
na yat-karna-pathopeto
  jatu nama gadagrajah

 bile batorukrama-vikraman ye
  na srnvatah karna-pute narasya
jihvasati dardurikeva suta
  na copagayaty urugaya-gathah

 jivan chavo bhagavatanghri-renum
  na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
  svasan chavo yas tu na veda gandham

“A person who has no connection with Krsna consciousness may be a very great personality in so-called human society, but actually he is no better than a great animal. Such big animals are generally praised by other animals like dogs, hogs, camels, and asses. A person who does not lend his aural reception to hearing about the Supreme Personality of Godhead must be considered to have earholes like holes in a field. Although that person has a tongue, it is like the tongue of a frog, which unnecessarily creates a disturbance by croaking, inviting the snake of death. Similarly, a person who neither takes advantage of the dust of the lotus feet of great devotees nor smells the tulasi leaves offered to the lotus feet of the Lord must be considered dead even though he is supposedly working.”

Similarly, Srimad-Bhagavatam 10.1.4 states:

nivrtta-tarsair upagiyamanad
  bhavausadhac chrotra-mano-’bhiramat
ka uttamasloka-gunanuvadat
  puman virajyeta vina pasu-ghnat

“Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by persons liberated from the contamination of this material world.”

Similarly, Srimad-Bhagavatam 3.23.56 says, na tirtha-pada-sevayai jivann api mrto hi sah: “Although a person is apparently living, if he does not serve the lotus feet of great devotees he is to be considered a dead body.”

COMMENT

By the mercy of Sri Chaitanya Mahaprabhu and that of His devotees, especially Srila Prabhupada, we have been given real life—the chance to live in Krishna consciousness

TEXT 124

sri-caitanya-nityananda, acarya advaitacandra,
  svarupa-rupa-raghunathadasa
inha-sabara sri-carana, sire vandi nija-dhana,
  janma-lila gaila krsnadasa

TRANSLATION

Taking on my head as my own property the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu, Acarya Advaitacandra, Svarupa Damodara, Rupa Gosvami, and Raghunatha dasa Gosvami, I, Krsnadasa Kaviraja Gosvami, have thus described the advent of Sri Caitanya Mahaprabhu.

[A talk by Giriraj Swami on Jagannatha Mishra’s festival, March 22, 2008, Dallas]

Source: https://girirajswami.com/blog/?p=17850

The day after Gaura Purnima is celebrated as Jagannath Mishra Festival. Just as Nandababa celebrated Nandotsava in joy the appearance of Lord Sri Krishna, similarly, the wonderful appearance of the Lord increased the happiness of everyone in Srimati Sacidevi’s house. Both Sri Jagannatha Misra’s and Srimati Sacidevi’s hearts heaved joyous waves while looking at the Lord’s beautiful face. 

Sri Visvarupa would pick up his brother in his arms and smile gleefully at the Supreme Lord, the abode of all transcendental joys.

Some chanted mantras of enchantments in the Lord’s room for His protection. The Vishnu Raksa mantra (invoking Lord Vishnu’s protection) or Devi mantra (invoking Durga devi’s protection) were chanted while some people circumambulated the Lord’ house.

The Festival of Jagannath Mishra is an observance of the Jata karma samskara for baby Nimai (Sri Chaitanya Mahaprabhu). Following the fast for Gaura Purnima, which is broken upon the rising of the moon, the next day is held for feasting. On Jagannath Mishra festival day, the devotees meditate upon the Jata karman ceremony.

Source: http://www.ramaiswami.com/festival-of-jagannatha-misra-3/

By Giriraj Swami

Today we are celebrating the appearance of Sri Chaitanya Mahaprabhu, the Supreme Personality of Godhead Krishna, who descended in the age of Kali in the role of a devotee. He appeared on what we now call Gaura-purnima, in the evening of the full moon day in the month of Phalguna. At the time, there was a lunar eclipse, and as was the tradition, as recommended in scripture, Hindus immersed themselves in the Ganges and chanted the holy names. Eclipses are considered inauspicious, and to counteract the inauspiciousness, strict followers of the Vedic scriptures stand in a sacred body of water—a river, a kundaor lake, or the sea—and chant the Hare Krishna maha-mantra. So, from the very beginning Lord Chaitanya was surrounded by the chanting of Hare Krishna, and He induced people to chant Hare Krishna more and more.

Advaita Acharya and Haridasa Thakura danced in ecstasy. On the plea of giving charity to brahmans on the occasion of the eclipse, Advaita Acharya and others distributed various gifts. All the devotees were jubilant, and they danced, performed sankirtana, and gave charity. The whole world was full of auspiciousness, and everyone was filled with transcendental bliss.

nadiya-udayagiri, purnacandra gaurahari,
krpa kari’ ha-ila udaya
papa-tamah haila nasa, tri-jagatera ullasa,
jagabhari’ hari-dhvani haya

“Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.” (Cc Adi 13.98)

When Chaitanya Mahaprabhu was a baby, sometimes He would cry and the elders would try to pacify Him in different ways, as people do when a baby cries. They would try to comfort Him, distract Him, and please Him, but nothing worked. Soon they discovered that if they chanted the holy name of Krishna, He would become peaceful and stop crying. So whenever he would cry, they would chant, and He would immediately become happy. His appearance inspired chanting, and His activities thereafter inspired more chanting.

sei-kale nijalaya, uthiya advaita raya,
nrtya kare anandita-mane
haridase lana sange, hunkara-kirtana-range
kene nace, keha nahi jane

“At that time Sri Advaita Acarya Prabhu, in His own house at Santipura, was dancing in a pleasing mood. Taking Haridasa Thakura with Him, He danced and loudly chanted Hare Krsna. But why they were dancing, no one could understand.” (Cc Adi 13.99)

By His divine will, Krishna arranged for His associates from Goloka Vrindavan to come to earth to join Him in His pastimes as Sri Chaitanya Mahaprabhu. Some associates played the parts of elders, and they took birth before He did. Advaita Acharya and Haridasa Thakura were elders, and they themselves were friends. In fact, Advaita Acharya is Maha-vishnu, and Thakura Haridasa is Lord Brahma. Lord Brahma is a disciple and direct servant of Maha-vishnu. So, it is natural that they became close.

When the news spread that Jagannatha Misra and Sacimata had given birth to a baby boy, all sorts of respectable brahman gentlemen and ladies came with gifts and blessed the newborn child. Even the wives of the demigods came, disguised as the wives of brahmans, and presented various gifts. The day after the purnima there was a great celebration at Jagannatha Misra’s home. That day is observed today as the festival of Jagannatha Misra, because to celebrate the birth of his son he received various visitors and well-wishers and gave presentations to them all. And in the end, they all feasted.

We shall read from Sri Caitanya-caritamrta, Adi-lila, Chapter Thirteen, “The Advent of Lord Sri Caitanya Mahaprabhu,” beginning with the chapter summary:

“The thirteenth chapter of Sri Caitanya-caritamrta describes Lord Caitanya Mahaprabhu’s appearance. . . .

“A learned brahmana named Upendra Misra, who resided in the district of Srihatta, was the father of Jagannatha Misra, who came to Navadvipa to study under the direction of Nilambara Cakravarti and then settled there after marrying Nilambara Cakravarti’s daughter, Sacidevi. Sri Sacidevi gave birth to eight children, all daughters, who died one after another immediately after birth. After her ninth pregnancy she gave birth to a son, who was named Visvarupa. Then, in 1407 Saka Era (A.D. 1486), on the full-moon evening of the month of Phalguna, during the constellation of Simha (Leo) on the horizon, Lord Caitanya Mahaprabhu appeared as the son of Sri Sacidevi and Jagannatha Misra. After hearing of the birth of Caitanya Mahaprabhu, learned scholars and brahmanas, bringing many gifts, came to see the newly born baby. Nilambara Cakravarti, who was a great astrologer, immediately prepared a horoscope, and by astrological calculation he saw that the child was a great personality. This chapter describes the symptoms of this great personality.”

COMMENT by Giriraj Swami

We can see the resemblance between the pastimes of Lord Chaitanya and those of Lord Krishna. In Mathura, Lord Krishna’s parents, Vasudeva and Devaki, first had six sons, all of whom were killed by Kamsa. Their seventh child was Balarama, but by the arrangement of Yogamaya, under Krishna’s direction, Balarama was transferred from the womb of Devaki to the womb of Rohini in Vrindavan. Thus Devaki appeared to have had a miscarriage.

The eighth child was Krishna. Vasudeva did not want Kamsa to kill—or try to kill— Krishna, and by Yogamaya’s influence all the guards in Kamsa’s prison fell asleep and all the locked doors opened. Vasudeva then carried baby Krishna across the Yamuna to Gokula. There he found that Yasoda had given birth to a baby girl, but she was so exhausted from the labor of childbirth that she didn’t know if she had given birth to a son or a daughter. Vasudeva placed baby Krishna on Yasoda’s bed, picked up her daughter, and carried her back to Kamsa’s prison in Mathura.

As soon as the baby girl was placed in the prison room with Vasudeva and Devaki, she began to cry, and Kamsa concluded that Devaki had given birth to a daughter. Earlier, on the occasion of Devaki’s wedding, Kamsa had heard a voice from the sky (akasa-vani) telling him that the eighth son of Devaki would kill him. This child was a girl, but Kamsa was such a demon, surrounded by such demonic advisors, that he thought, “Let me not take any chances.” He snatched the baby to dash her on a rock and kill her as he had killed the other six children, but she slipped from his hands and flew into the sky, manifesting her form as the goddess Durga, and said, “You fool! The person who will kill you has already taken birth somewhere else.”

This is a striking statement—“the person who will kill you has already taken birth elsewhere”—because from the account so far, Krishna had taken birth in Kamsa’s prison in Mathura. Srila Visvanatha Cakravarti Thakura, as quoted by Srila Prabhupada, cites evidence from within Srimad-Bhagavatam and from other Puranas, such as the Hari-vamsa, that Yasoda gave birth to twins, a boy and a girl. The girl was an expansion of Yogamaya, and the boy was the original Krishna. When Vasudeva carried Vasudeva Krishna to Gokula, the Vasudeva Krishna entered into the original Krishna, and Vasudeva carried the baby girl back to Mathura.

Here in caitanya-lila we find that Sacidevi gave birth to eight daughters and that all of them died. Then finally she gave birth to a son, Visvarupa. Visvarupa left home at an early age and took sannyasa, and so for all material purposes he was dead. Srila Prabhupada said that sannyasa means civil death. The day on which Visvarupa took sannyasa is called Visvarupa-mahotsava—the same day on which Srila Prabhupada took sannyasa some four hundred years later.

In any case, it was a great occasion that Sacidevi and Jagannatha Misra had given birth to a boy, and all the devotees from the area, such as Advaita Acharya and his wife Sita and Srivasa Thakura and his wife Malini, came and brought gifts and offered blessings to the new child.

TEXT 100

dekhi’ uparaga hasi’, sighra ganga-ghate asi’
anande karila ganga-snana
pana uparaga-chale, apanara mano-bale,
brahmanere dila nana dana

TRANSLATION

Seeing the lunar eclipse and laughing, both Advaita Acarya and Haridasa Thakura immediately went to the bank of the Ganges and bathed in the Ganges in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Acarya, by His own mental strength, distributed various types of charity to the brahmanas.

PURPORT

It is the custom of Hindus to give in charity to the poor as much as possible during the time of a lunar or solar eclipse. Advaita Acarya, therefore, taking advantage of the eclipse, distributed many varieties of charity to the brahmanas. In the Srimad-Bhagavatam there is a statement in the Tenth Canto, Third Chapter, Verse Eleven that when Krsna took His birth, Vasudeva immediately took advantage of this moment and distributed ten thousand cows to the brahmanas. It is customary among Hindus that at the time a child is born, especially a male child, the parents distribute great charity in jubilation. Advaita Acarya was actually interested in distributing charity because of Lord Caitanya’s birth at the time of the lunar eclipse. People could not understand, however, why Advaita Acarya was giving such a great variety of things in charity. He did so not because of the lunar eclipse but because of the Lord’s taking birth at that moment. He distributed charity exactly as Vasudeva did at the time of Lord Krsna’s appearance.

COMMENT

In Vedic culture householders observe all auspicious ceremonies by giving in charity. They are happy, and they know they are happy by the grace of the Lord and the devotees. And in their happiness they want to give charity and receive more blessings. When the children become adults and observe their own birth anniversaries, they also give charity. One friend of the Juhu temple who was very strict about Vedic traditions did not like that we celebrated birthdays by giving presents to the birthday boy or girl. He said, “Birthday means the birthday person gives charity.” And he didn’t like birthday cakes either. He said, “You should distribute sandesa, rasagulla, or gulabjamun. Those are real sweets.”

TEXT 101

jagat anandamaya, dekhi’ mane sa-vismaya,
tharethore kahe haridasa
tomara aichana ranga, mora mana parasanna,
dekhi—kichu karye ache bhasa

TRANSLATION

When he saw that the whole world was jubilant, Haridasa Thakura, his mind astonished, directly and indirectly expressed himself to Advaita Acarya: “Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions.”

TEXT 102

acaryaratna, srivasa, haila mane sukhollasa
yai’ snana kaila ganga-jale
anande vihvala mana, kare hari-sankirtana
nana dana kaila mano-bale

TRANSLATION

Acaryaratna [Candrasekhara] and Srivasa Thakura were overwhelmed with joy, and immediately they went to the bank of the Ganges to take bath in the water of the Ganges. Their minds full of happiness, they chanted the Hare Krsna mantra and gave charity by mental strength.

TEXT 103

ei mata bhakta-tati, yanra yei dese sthiti,
tahan tahan pana mano-bale
nace, kare sankirtana, anande vihvala mana,
dana kare grahanera chale

TRANSLATION

In this way all the devotees, wherever they were situated, in every city and every country, danced, performed sankirtana, and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.

TEXT 104

brahmana-sajjana-nari, nana-dravye thali bhari’
aila sabe yautuka la-iya
yena kanca-sona-dyuti, dekhi’ balakera murti,
asirvada kare sukha pana

TRANSLATION

All sorts of respectable brahmana gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.

TEXT 105

savitri, gauri, sarasvati, saci, rambha, arundhati
ara yata deva-narigana
nana-dravye patra bhari’, brahmanira vesa dhari’,
asi’ sabe kare darasana

TRANSLATION

Dressing themselves as the wives of brahmanas, all the celestial ladies, including the wives of Lord Brahma, Lord Siva, Lord Nrsimhadeva, King Indra, and Vasistha Muni, along with Rambha, a dancing girl of heaven, came there with varieties of gifts.

PURPORT

When Lord Caitanya Mahaprabhu was a newly born baby, He was visited by the neighboring ladies, most of whom were the wives of respectable brahmanas. In the dress of brahmanas’ wives, celestial ladies like the wives of Lord Brahma and Lord Siva also came to see the newborn child. Ordinary people saw them as neighborhood respectable brahmana ladies, but actually they were all celestial ladies dressed in that way.

COMMENT

Savitri is the wife of Lord Brahma, Gauri is the wife of Lord Shiva, Sarasvati here is mentioned as the wife of Lord Nrsimhadeva, and Saci is the wife of King Indra. They all disguised themselves as brahman ladies, looking like ladies of the neighborhood, and came to offer respects to the newborn baby.

TEXT 106

antarikse deva-gana, gandharva, siddha, carana,
stuti-nrtya kare vadya-gita
nartaka, vadaka, bhata, navadvipe yara nata,
sabe asi’ nace pana prita

TRANSLATION

In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka, and Caranaloka, offered their prayers and danced with musical songs and the beating of drums. Similarly, in Navadvipa city all the professional dancers, musicians, and blessers gathered together, dancing in great jubilation.

COMMENT

Bhata means “professional blessing-givers.”

PURPORT

As there are professional singers, dancers, and reciters of prayers in the heavenly planets, so in India still there are professional dancers, givers of blessings, and singers, all of whom assemble together during householder ceremonies, especially marriages and birth ceremonies. These professional men earn their livelihood by taking charity on such occasions from the homes of the Hindus. Eunuchs also take advantage of such ceremonies to receive charity. That is their means of livelihood. Such men never become servants or engage themselves in agriculture or business occupations; they simply take charity from neighborhood friends to maintain themselves peacefully. The bhatas are a class of brahmanas who go to such ceremonies to offer blessings by composing poems with references to the Vedic scriptures.

COMMENT

Vedic culture is very beautiful and highly elevated. Even now in India the culture is there, though not as much as before. When I was in Bombay last December, I visited an old friend, a very nice devotee, who was related to the Birlas. And it just so happened that there was an engagement ceremony in the Birla family, from the mother’s side. Sri Brijratan Mohatta had married Seth R. D. Birla’s daughter, and their son’s daughter was becoming engaged. So, I went to the engagement reception, and there I met a bhajana singer named Purushottam Das Jalota. When I first went to India in 1970, he was very popular. He would sing bhajanas in aristocratic Hindus’ homes and give lessons in voice and harmonium. As he grew older, his son, as happens, became his apprentice and also began to sing bhajanas and play harmsonium. So, we invited his son, Anup, who was relatively unknown then, to perform at our auditorium in Juhu.

At the engagement reception Purushottam approached me. He was about eighty-seven then and was wearing a traditional Hindu jacket and cap. After we spoke for some time, he made an indication and said, “Anup is there” and tried to call him—I think for me to bless and encourage his son—but because his voice was not so loud, Anup could not hear him. I said, “That’s all right. I’ll go and see him.”

Anup remembered his first performance in the ISKCON auditorium. I didn’t usually attend such performances, but somehow that evening toward the end of the performance, I had felt drawn into the auditorium. I had found a seat toward the back and sat down. The whole atmosphere had been surcharged—I can’t explain it—and he had sung with such devotion that his words and voice had entered people’s minds and hearts. It had been a very special performance, and the devotees had recorded it and produced an audio cassette shat they would distribute on sankirtana—and it had become a hit. Many people would ask for Anup Jalota’s tape.

When I met Anup at the reception, he said that when he had entered the auditorium he had not been sure whether or not he would pursue a career as a singer. He had prayed, “Lord Krishna, I am Yours. Whatever You want You can do. If You want me to pursue this career, You can make me a success. If You don’t, that’s all right—whatever You wish.” And he remarked that it was because of his performance in the ISKCON auditorium and the recording of it that he had become a success as a singer. (I knew that was the case, but I didn’t want to say it. But he also knew it, and he said it—and it was true.)

That culture and that mood of devotion, of surrender, of dependence on the Lord are becoming rare—but they are still there.s

Now we return to the description of Jagannatha Misra’s festival:

TEXT 107

keba ase keba yaya, keba nace keba gaya,
sambhalite nare kara bola
khandileka duhkha-soka, pramoda-purita loka,
misra haila anande vihvals

TRANSLATION

No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another’s language. Yet all unhappiness and lamentation were immediately dissipated, and people became all-jubilant. Thus Jagannatha Misra was also overwhelmed with joy.

TEXT 108

acaryaratna, srivasa, jagannatha-misra-pasa,
asi’ tanre kare savadhana
karaila jatakarma, ye achila vidhi-dharma,
tabe misra kare nana dana

TRANSLATION

Candrasekhara Acarya and Srivasa Thakura both came to Jagannatha Misra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannatha Misra also gave varieties of charity.

TEXT 109

yautuka paila yata, ghare va achila kata,
saba dhana vipre dila dana
yata nartaka, gayana, bhata, akincana jana,
dhana diya kaila sabara mana

TRANSLATION

Whatever riches Jagannatha Misra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brahmanas, professional singers, dancers, bhatas, and the poor. He honored them all by giving them riches in charity.

TEXT 110

srivasera brahmani, nama tanra ‘malini’,
acaryaratnera patni-sange
sindura, haridra, taila, kha-i, kala, narikela,
diya puje narigana range

TRANSLATION

The wife of Srivasa Thakura, whose name was Malini, accompanied by the wife of Candrasekhara [Acaryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas, and coconuts.

PURPORT

Vermilion, kha-i (fused rice), bananas, coconuts, and turmeric mixed with oil are all auspicious gifts for such a ceremony. As there is puffed rice, so there is another preparation of rice called kha-i, or fused rice, which, along with bananas, is taken as a very auspicious presentation. Also, turmeric mixed with oil and vermilion makes an auspicious ointment that is smeared over the body of a newborn baby or a person who is going to marry. These are all auspicious activities in family affairs. We see that five hundred years ago at the birth of Lord Caitanya Mahaprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic, and this concludes everything.

COMMENT

The parents and other elders did whatever they could to ensure the wellbeing of the child in all respects. They knew that the purpose of the child’s life was to serve and please God and that the child’s success in all respects depended on the mercy of God and His devotees.

TEXT 111

advaita-acarya-bharya, jagat-pujita arya,
nama tanra ‘sita thakurani’
acaryera ajna pana, gela upahara lana,
dekhite balaka-siromani

TRANSLATION

One day shortly after Lord Caitanya Mahaprabhu was born, Advaita Acarya’s wife, Sitadevi, who is worshipable by the whole world, took her husband’s permission and went to see that topmost child with all kinds of gifts and presentations

PURPORT

It appears that Advaita Acarya had two different houses, one at Santipura and one at Navadvipa. When Lord Caitanya Mahaprabhu was born, Advaita Acarya was residing not at His Navadvipa house but at His Santipura house. Therefore, as formerly explained (text 99), from Advaita’s old paternal house (nijalaya) in Santipura, Sita came to Navadvipa to present gifts to the newborn child, Caitanya Mahaprabhu.

TEXT 112

suvarnera kadi-ba-uli, rajatamudra-pasuli,
suvarnera angada, kankana
du-bahute divya sankha, rajatera malabanka,
svarna-mudrara nana haragana

TRANSLATION

She brought different kinds of golden ornaments, including armlets, necklaces, anklets, and bangles for the hands.

TEXT 113

vyaghra-nakha hema-jadi, kati-pattasutra-dori
hasta-padera yata abharana
citra-varna patta-sadi, buni photo pattapadi,
svarna-raupya-mudra bahu-dhana

TRANSLATION

There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris, and a child’s garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child.

PURPORT

From the gifts presented by Sita Thakurani, Advaita Acarya’s wife, it appears that Advaita Acarya was at that time a very rich man. Although brahmanas are not the rich men of society, Advaita Acarya, being the leader of the brahmanas in Santipura, was considerably well-to-do. Therefore He presented many ornaments to the baby, Lord Caitanya Mahaprabhu. But Kamalakanta Visvasa’s asking for three hundred rupees from the King of Jagannatha Puri, Maharaja Prataparudra, on the plea that Advaita Acarya was in debt for that amount, indicates that such a rich man, who could present many valuable ornaments, saris, etc., thought it difficult to repay three hundred rupees. Therefore the value of a rupee at that time was many thousands of times what it is now. At present, no one feels difficulty over a debt of three hundred rupees, nor can an ordinary man accumulate such valuable ornaments to present to a friend’s son. Probably the value of three hundred rupees at that time was equal to the present value of thirty thousand rupees.

COMMENT

And the present value of thirty thousand rupees now is probably three hundred thousand rupees—or more.

TEXT 114–116

Riding in a palanquin covered with cloth and accompanied by maidservants, Sita Thakurani came to the house of Jagannatha Misra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kunkuma and sandalwood. All these presentations filled a large basket.

When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses, and other gifts, she was astonished to see the newborn child, for she appreciated that except for a difference in color, the child was directly Krsna of Gokula Himself.

Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sita Thakurani was very pleased, and because of her maternal affection, she felt as if her heart were melting.

TEXT 117

durva, dhanya, dila sirse, kaila bahu asise,
cirajivi hao dui bhai
dakini-sankhini haite, sanka upajila cite,
dare nama thuila ‘nimai’

TRANSLATION

She blessed the newborn child by placing fresh grass and paddy on His head and saying, “May You be blessed with a long duration of life.” But being afraid of ghosts and witches, she gave the child the name Nimai.

PURPORT

Dakini and Sankhini are two companions of Lord Siva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one’s house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Ayurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sita Thakurani gave the Lord the name Nimai. Later in His youth He was celebrated as Nimai Pandita, and in the neighborhood villages He was called by that name, although His real name was Visvambhara.

COMMENT

Visvambhara means “one who maintains the universe.” Sri Caitanya-caritamrta (Adi 9.7) describes how Lord Chaitanya appreciated that name:

prabhu kahe, ami ‘visvambhara’ nama dhari
nama sarthaka haya, yadi preme visva bhari

“Lord Caitanya thought, ‘My name is Visvambhara, “one who maintains the entire universe.” Its meaning will be actualized if I can fill the whole universe with love of Godhead.’ ”

In my youth, my dentist was a family friend who had served in the American Army in India during World War II, and as he worked on my teeth he would tell me about his experiences. He remarked that he would often see Indians squatting along the roads brushing their teeth with twigs. As part of his work, he would treat Indians too, and he said that when he looked into their mouths he was astonished to find the most beautiful white teeth he had ever seen—and without any cavities. And all these people did was brush their teeth with twigs!

TEXT 118

putramata-snanadine, dila vastra vibhusane,
putra-saha misrere sammani’
saci-misrera puja lana, manete harisa hana,
ghare aila sita thakurani

TRANSLATION

On the day the mother and son bathed and left the maternity home, Sita Thakurani gave them all kinds of ornaments and garments and then also honored Jagannatha Misra. Then Sita Thakurani, being honored by mother Sacidevi and Jagannatha Misra, was greatly happy within her mind, and thus she returned home.

PURPORT

On the fifth day from the birth of a child, as also on the ninth day, the mother bathes either in the Ganges or in another sacred place. This is called niskramana, or the ceremony of coming out of the maternity home. Nowadays the maternity home is a hospital, but formerly in every respectable house one room was set aside as a maternity home where children would take birth, and on the ninth day after the birth of a child the mother would come into the regular rooms in the ceremony called niskramana. Of the ten purificatory processes, niskramana is one. Formerly, especially in Bengal, the higher castes observed four months after the birth of a child as a quarantine. At the end of the fourth month, the mother could see the sun rise. Later the higher castes, namely the brahmanas, ksatriyas, and vaisyas, observed only twenty-one days as a quarantine, whereas the sudras had to observe thirty days. For the sections of society known as kartabhaja and satima, the mother of the child was immediately purified after the quarantine by the throwing of hari-nuta, small pieces of sweetmeat, in sankirtana. Sacidevi and Jagannatha Misra, with the newborn child, were honored by Sita Thakurani. Similarly, while Sita Thakurani was returning home, she was also honored by Sacidevi and Jagannatha Misra. That was the system in respectable families of Bengal.

COMMENT

Srila Prabhupada was also born in a separate house, under a jackfruit tree, that belonged to his mother’s parents. Last November His Holiness Radhanath Swami and I visited that place in south Calcutta, saw the tree under which Srila Prabhupada was born, and visited the Radha-Krishna temple that his mother frequented, and we imagined how she and the rest of the family must have prayed for the welfare of the new child, whom they named Abhay Charan, “one who is fearless, having taken shelter at Lord Krishna’s lotus feet.”

TEXT 119

aiche saci-jagannatha, putra pana laksminatha,
purna ha-ila sakala vanchita
dhana-dhanye bhare ghara, lokamanya kalevara,
dine dine haya anandita

TRANSLATION

In this way mother Sacidevi and Jagannatha Misra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Sri Caitanya Mahaprabhu, day after day their pleasure increased.

PURPORT

Lord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Therefore everyone offered respects to Him. Even the denizens of heaven used to come in the dress of ordinary men to offer their respect to the Lord. His father and mother, Jagannatha Misra and Sacidevi, seeing the honor of their transcendental son, also became very pleased within their hearts.

TEXT 120

misra—vaisnava, santa, alampata, suddha, danta,
dhana-bhoge nahi abhimana
putrera prabhave yata, dhana asi’ mile, tata,
visnu-prite dvije dena dana

TRANSLATION

Jagannatha Misra was an ideal Vaisnava. He was peaceful, restrained in sense gratification, pure, and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brahmanas for the satisfaction of Visnu.

TEXT 121

lagna gani’ harsamati, nilambara cakravarti,
gupte kichu kahila misrere
mahapurusera cihna, lagne ange bhinna bhinna,
dekhi,—ei taribe samsare

TRANSLATION

After calculating the birth moment of Lord Caitanya Mahaprabhu, Nilambara Cakravarti privately said to Jagannatha Misra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.

COMMENT

Although Sri Chaitanya Mahaprabhu had all the signs of a great personality and was in fact the Supreme Personality of Godhead, His father, Jagannatha Misra, considered Him to be simply his son.

As a child, Lord Chaitanya was quite naughty, and Jagannatha Misra would often chide Him and instruct Him in proper behavior. One night Jagannatha Misra had a dream in which a brahman told him, “You do not know anything about your son. Because you think Him to be your son, you rebuke and chastise Him.” Jagannatha Misra replied, “He may be a demigod, a mystic yogi, or a great saint, but whatever He may be, I know Him only as my son, and it is my duty to teach Him religion and morality. Otherwise, how will He learn? Even if He is Lord Narayana Himself, it is the duty of the father to instruct the son.” Even in his dreams, Jagannatha Misra was absorbed in the mellow of pure parental affection.

In his youth, Lord Chaitanya asked an astrologer to tell Him who He was in His past life. Through calculation and meditation, the astrologer saw the brilliantly effulgent form of the Lord as the resting place of the Vaikuntha planets. Struck with wonder, he said, “In Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulence. And You are the same Personality of Godhead now.” Lord Chaitanya smiled and said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy. I was born in a family of cowherd men and gave protection to the cows and calves, and because of these pious activities, I have now become the son of a brahman.”

TEXT 122

aiche prabhu saci-ghare, krpaya kaila avatare,
yei iha karaye sravana
gaura-prabhu dayamaya, tanre hayena sadaya,
sei paya tanhara carana

TRANSLATION

In this way Lord Caitanya Mahaprabhu, out of His causeless mercy, made His advent in the house of Sacidevi. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.

TEXT 123

paiya manusa janma, ye na sune gaura-guna,
hena janma tara vyartha haila
paiya amrtadhuni, piye visa-garta-pani,
janmiya se kene nahi maila

TRANSLATION

Anyone who attains a human body but does not take to the cult of Sri Caitanya Mahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.

PURPORT

In this connection Srimat Prabodhananda Sarasvati has composed the following verses in his Caitanya-candramrta (37, 36, 34):

acaitanyam idam visvam yadi caitanyam isvaram
na viduh sarva-sastra-jna hy api bhramyanti te janah

“This material world is without Krsna consciousness. Lord Caitanya Mahaprabhu is Krsna consciousness personified. Therefore if a very learned scholar or scientist does not understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly in this world.”

prasarita-maha-prema-piyusa-rasa-sagare
caitanya-candre prakate yo dino dina eva sah

“A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu’s cult is certainly the poorest of the poor.”

avatirne gaura-candre vistirne prema-sagare
suprakasita-ratnaughe yo dino dina eva sah

“The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor.”

Similarly, Srimad-Bhagavatam (2.3.19, 20, 23) states:

sva-vid-varahostra-kharaih 
samstutah purusah pasuh
na yat-karna-pathopeto 
jatu nama gadagrajah
bile batorukrama-vikraman ye
na srnvatah karna-pute narasya
jihvasati dardurikeva suta
na copagayaty urugaya-gathah
jivan chavo bhagavatanghri-renum
na jatu martyo ’bhilabheta yas tu
sri-visnu-padya manujas tulasyah
svasan chavo yas tu na veda gandham

“A person who has no connection with Krsna consciousness may be a very great personality in so-called human society, but actually he is no better than a great animal. Such big animals are generally praised by other animals like dogs, hogs, camels, and asses. A person who does not lend his aural reception to hearing about the Supreme Personality of Godhead must be considered to have earholes like holes in a field. Although that person has a tongue, it is like the tongue of a frog, which unnecessarily creates a disturbance by croaking, inviting the snake of death. Similarly, a person who neither takes advantage of the dust of the lotus feet of great devotees nor smells the tulasi leaves offered to the lotus feet of the Lord must be considered dead even though he is supposedly working.”

Similarly, Srimad-Bhagavatam 10.1.4 states:

nivrtta-tarsair upagiyamanad
bhavausadhac chrotra-mano-’bhiramat
ka uttamasloka-gunanuvadat
puman virajyeta vina pasu-ghnat

“Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by persons liberated from the contamination of this material world.”

Similarly, Srimad-Bhagavatam 3.23.56 says, na tirtha-pada-sevayai jivann api mrto hi sah: “Although a person is apparently living, if he does not serve the lotus feet of great devotees he is to be considered a dead body.”

COMMENT

By the mercy of Sri Chaitanya Mahaprabhu and that of His devotees, especially Srila Prabhupada, we have been given real life—the chance to live in Krishna consciousness

TEXT 124

sri-caitanya-nityananda, acarya advaitacandra,
svarupa-rupa-raghunathadasa
inha-sabara sri-carana, sire vandi nija-dhana,
janma-lila gaila krsnadasa

TRANSLATION

Taking on my head as my own property the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu, Acarya Advaitacandra, Svarupa Damodara, Rupa Gosvami, and Raghunatha dasa Gosvami, I, Krsnadasa Kaviraja Gosvami, have thus described the advent of Sri Caitanya Mahaprabhu.

Source: http://www.dandavats.com/?p=59450

Holi or the festival of colors is celebrated about ten days after the spring festival. A delightful visual, this festival combines the gaiety of a carnival and the devotional flavour of a religious festival with the singing of amorous songs as unbridled expressions of youth. This is the time when both feelings and colours run riot. Braj seems to be the only place where one comes across a variety of forms in which the festival of Holi is celebrated. The following account records in brief some of the most colourful and ecstatic forms of Holi in Braj.The seat of Shri Radha has all the touch of romanticism. The songs sung by people recall the pranks of Radha and Krishna and their love for each other and the gopis. The visitors move around in large and small groups singing, dancing and applying colours, intoxicated with the thoughts of Radha and Krishna leela. The climax of the festivities is in the afternoon when the gops of Nandgaon come to Barsana to play Holi with the local gopis.

The women play Holi by hitting the men hard with a 2- ½ metre long bamboo staff. The men (gops) protect themselves with shields. The violence of the attack is mellowed down by the singing of folk songs specially composed for the occasion which express, in a variety of ways, how the Holi festival had enraptured the belles of Barsana. The following day the entire scene is re-enacted at Nandgaon. The gops of Barsana are invited to play Holi with the village belles of Nandgaon. The elaborate procedure includes carrying the flag. of the temple of Shriji. The flag is received by the gops of Barsana with devotional singing, and is carried on foot to Nandgaon where all attempts to capture it are foiled by the visiting group. The rest of the festivities at Nandgaon mark devotional singing in the temple, folk singing on the streets followed by the women emerging in a group to play Holi with bamboo staffs.

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- By Saci Gaurasundara Dasa