By Kulavati Krishnapriya Devi Dasi,

After more than a decade of effort, grave challenges, and a restoration completed in just thirteen months, ISKCON Kolkata has opened Bhakti Bhavan, the ancestral home of  Srila Bhaktivinod Thakur at 181 Ramesh Dutta Street, Kolkata, as a heritage site and place of pilgrimage for Gaudiya Vaishnavas.

Radharaman Das, Vice President of ISKCON Kolkata described the significance of Bhakti Bhavan, “Without  Srila Bhaktivinod Thakur, the teachings of Chaitanya Mahaprabhu would have been lost forever,” he said. “This is the place where everything was revived, given oxygen.”

Read more: https://iskconnews.org/iskcon-kolkata-restores-srila-bhaktivinod-thakurs-home/

By Yudhistir Govinda Das, 
 

This museum is one of the most unique cultural destinations in India’s capital. It aims to educate members of our society, especially the younger generation, and foreign tourists about Indian philosophy, culture, and traditions, as presented in the Bhagavad-gita, the Mahabharata, and the Ramayana.

Read more: https://iskconnews.org/iskcon-inaugurates-rasa-wing-in-its-new-delhi-museum/

For more than twenty years the Manila temple was located in a tiny house in the Makati area, which is a city within it’s own right. Even though crammed, the devotees served Their Lordships Sri Sri Radha Madhava with love and devotion.

Some years back land was bought in Taguig and this year on Lord Nityananda’s appearance day a new grand temple was opened. There are plans to also add a large kitchen and dining hall with accommodation upstairs.

It was wonderful to visit and see the new facilities and happy devotees.

Source: https://ramaiswami.com/radha-madhava-temple-philippines/

ON DAYS SET ASIDE FOR SELLING Back to Godhead magazine, he packed copies in a cloth sack and boarded the morning train to Delhi. With nowhere to stay in Delhi he had to return to Vrindavan by evening, which gave him only a few hours of daylight. Sales were minimal and he did not always collect enough to cover costs. Some days, he made appointments with wealthy men to request support. A few responded with token donations for his cause. He befriended an Ayurvedic doctor who promised assistance. One day, Bhakti Dayita Madhav Maharaj from the local Gaudiya Math was bicycling by and saw Abhay standing at the gate of the doctor’s large house.

“What are you waiting for?”

“I am waiting to get a five rupee donation,” Abhay called back.

After some hours, Bhakti Dayita Madhav Maharaj again passed by on his bicycle. Abhay was still standing there. “Did you get the five rupees?”

“No. The gentleman has not yet arrived,” Abhay replied, “but I will wait.”

“Let it go. I will give you five rupees.”

Abhay thought for a moment. “Every month?”

The senior devotee noted Abhay’s torn and weary clothes. “Let’s make it ten,” he said.

LIVING APART FROM HIS FAMILY freed Abhay to pursue support for his mission and the frequency of his letter writing increased. To a prominent Kanpur industrialist he wrote, “The leaders of India in the name of secular government have engaged themselves in everything foreign. They have carefully set aside the treasure house of India’s spiritual assets and are imitating the Western material way of life. So my idea of preaching in the foreign countries means that they are rather fed up with material advancement of knowledge. They are seeking the guidance of the Vedanta Sutra and Bhagavad Gita in an authentic way. And I am sure India will again go back to spiritual life when the principle is accepted by the Europeans and Americans.”

Abhay’s letters demanded much from their readers. What would a businessman in 1950s Calcutta make of such a petition, sent by a stranger, written in awkward English, arguing that Westerners were seeking guidance from ancient Sanskrit scriptures, and concluding that Hindus would revert to their spiritual roots if Westerners did so first? The whole idea was illogical, unreasonable. Then again, so were most revolutionary ideas.

The Kanpur industrialist did not answer.

Source http://www.dandavats.com/?p=65677

According to the shastra, the way to counteract the very deeply strong tendency for possessiveness in the grihastha life is to giving charity to the Vaishnavas and the brahmans, to the mission of the guru. According to the shastra, the first fifty percent you have give it to your guru’s mission. And then whatever else you have, maintain, that is the ideal standard. You never be possessive if you do that, because the first priority with whatever you get goes to Guru and Krishna. You cannot do fifty percent; you should aspire to come as close to that as possible. But that should be the first thing you do with your Laxmi or your wealth or whatever you have. Not that I will take care of my own needs and whatever little is left will see. This is how a grihastha suppose to be trained according to the shastra. Then you will not be possessive, for you should give in charity and you should also always be aspiring to be the humble servant of the servant. And very important that you are always looking of to those who are in a renounced order of life. To the degree the grihasthas have respect for the dignity of the brahmacharis and the sannyasis, to that degree they will advance properly in Krishna consciousness. This is always been the teaching of Srila Prabhupada through his books. But this is very important for the first class brahmacharis and grihasthas. Because although grihasthas might be very very expert in whatever they do, often times they are very very expert. He may be expert managers, expert preachers, expert at giving donations and managing affairs, business, and doctors whatever. They will become proud and they will become possessive and they will become attached. Unless they have a very very deep and high esteem for those in the renounced order of life and they are thinking when will I become like that?

And we find the great kings like Yudhishtra, who was more an expert grihastha than him? When Narada muni or some great soul would come, he will simply bow down and say when will I become like you? You are really great, look at me. Dasharatha maharaja same thing, these are the real great grihasthas. They might even be better than those who are in renounced order of life. Ambarish maharaja was thinking that way towards Durvasa muni. He was far more advanced than Durvasa muni, but his humility was as a grihastha, that when will I become like you? You are so renounced and so great. So that high esteem for those in a renounced order of life is a very very essential ingredient within the heart, necessary within the heart of the grihastha. And therefore that high esteem must manifest in aspiring to be the humble servant of those in the renounced order of life.

And as far as brahamachari counteracting possessiveness, that comes by serving the other Vaishnavas. By keeping nothing for oneself, but being a servant. Whatever we keep we should understand it’s like holding on when we are trying to swim in the ocean, it’s like holding on to some heavy weight. Bhagavatam says, when one is drowning in the ocean and he is attached to beautiful golden crown, it might look nice, it might give him pride and prestige, but it only helps him sink faster and deeper. Nothing is ours, everything is Krishna’s…..voice missing…., dive for ourselves, we should know its bondage, and it’s going to cause us suffering.

A question is asked on how should we deal with our relatives, wife, children.

Possessiveness means that you are meant to protect them on behalf of your guru and Krishna. They are not yours, they are not your slaves, and they are not your servants. You are their servant, you may have to train them, you may have to discipline them but in the mood of being their servant. Because they are Krishna’s children and Krishna has entrusted them and He has entrusted them to you. But they are His sacred property. Therefore you must always be in a mood of being the servant of all Vaishnavas, all family members, everyone. Sometimes we may have to serve them by disobediently following the order, Sometime you may have to serve them by disciplining them, by giving them instructions, But the mood is always service, there is nothing is yours. It is the sacred property of God, every devotee. The temple president is the servant of the people who are under him, he doesn’t think they are mine, they are my servants. He is serving them because they are his guru’s property. He must engage them in guru’s work. The father sees the children and the wife in the same spirit and the wife must see the husband and the children in the same spirit. This is an essential necessity of all our relationships, but nothing is ours. We are the masters over no one; this is ego and the servant. These people are my guru’s property, they are more precious than me. I have a great responsibility in my relationship with them.

We are not takers, we are givers. Even when we receive we are actually giving them the chance to serve, we are not taking something from them. When we expect something for someone, we should not expect it for ourselves; we should expect it for them. It’s like when you are a doctor when he expect someone to take medicines, is it for your good or his good? Devotional service is a medicine, if someone is serving you as the representative of the guru, we should not be expected for our self, and we should be expected for their benefit. It’s a medicine that will heal them. That should be our spirit. Therefore we are not attached, we have no personal attachment. But out of compassion we are diligently trying to engage them in their duty. A wife is meant to serve the husband, but the husband should not be proud thinking that she is serving me. By some inconceivable arrangement, I am supposed to be the representative of guru to this person. Therefore in serving me she is actually purifying her own existence because she is serving a guru. It’s not for me; I am not attached to what she gives me. I am only attached that she makes spiritual advancement. Then you are always in a mood of a servant, not an enjoyer. This we must cultivate, this consciousness being the servant of the servant.

Source: http://www.dandavats.com/?p=24199

“Whom are we worshiping in the temple? This query of mine was unanswered till I reached ISKCON.”

I was born and brought up in a Hindu family in Delhi, and we used to go to various temples and offer prayers before the gods. Two questions, however, always tickled my mind: Why do we worship so many gods, and who is the real God? As I never got answers to my questions, I considered all the gods equal, and in my teenage years all religions and faiths became one for me. Be it Hinduism, Jainism, Buddhism, Sikhism, Islam, or Christianity, all pointed towards one God. But I could not find out who this God is.

During my school days, when I badly needed the help of God I would cry out to Him, but no name would come on my lips. Sometimes I wondered whether God has any name, and slowly and steadily I felt that God has no form or name but is a supernatural power—a powerful light we cannot see but can only feel. Then whom are we worshiping in the temple? This query of mine was unanswered till I reached ISKCON.

Receiving the Gita

After completing graduate degrees in microbiology and law, I earned a masters degree in company law. In the meantime I married a close friend I had met while pursuing my masters degree. Soon I started working for a multinational corporation in Delhi. My office was about two kilometers from the ISKCON temple. Even though I passed the temple on numerous occasions, my feet never took me inside to see the Lord.

After four years, in the year 2000, I joined another company, which was farther away. I left there within two years, after I got pregnant. While leaving the job, one of my colleagues, an ISKCON member, gave me a copy of Srila Prabhupada’s Bhagavad-gita As It Is. This was the first time I ever read the Gita. As I could not understand this scripture, I kept the book in my study and left it untouched for the next seven years. Today, however, I feel that because of this book, in November 2002 I was blessed with a baby girl, Gaurika, who showed spiritual inclinations from an early age.

A Life-Changing Invitation

In March 2008, my daughter and I were visiting the local temple in the evening to say our prayers. While coming out of the temple, I saw Hare Krishna devotees passing out pamphlets. When I eagerly approached them, I learned that they would be conducting a six-day Bhagavad-gita program in April. The venue was at a short distance from our residence.

Read More: http://www.dandavats.com/?p=18652

The following statement was released by the ISKCON North America Communications Office on behalf of the North American Regional Governing Body (NA RGB)

Full Statement:

April 30, 2026, Nṛsiṁha Caturdaśī

The ISKCON North America Regional Governing Body (NA RGB) has implemented important updates to the structure and leadership of its Child Protection Office (CPO) to enhance its effectiveness and accountability. Tamohara dasa, who successfully served for five years as the second International CPO Director from 2005 to 2010, has been appointed by the NA RGB to serve as the North American CPO Director. Tamohara is a direct disciple of Srila Prabhupada, a retired Professor of Psychology, and a former member of ISKCON’s Governing Body Commission (GBC).

Read more: https://iskconnews.org/update-on-iskcon-child-protection-o%ef%ac%83ce-in-north-america-released-by-na-rgb/

By Kulavati Krishnapriya Devi Dasi, 

The Bhaktivedanta Research Center (BRC) has been entrusted by the ISKCON Juhu temple with the preservation and documentation of the personal room of His Holiness Gopal Krishna Goswami. The project is being undertaken as a service in honor of his second Tirobhava Mahotsava, the annual commemoration of his departure from this world.

This effort forms part of BRC’s broader mission to systematically archive and preserve the heritage of ISKCON and its senior Vaishnavas. It builds upon BRC’s earlier work in preserving Srila Prabhupada’s room in Mayapur and reflects a growing institutional commitment to safeguarding sacred spaces of historical and spiritual significance.

Gopal Krishna Goswami, whose legacy is honored through this project, served as a GBC member overseeing key regions in India and internationally, and as Chairman and Trustee of the Bhaktivedanta Book Trust. Between 1977 and 2024, he played a vital role in ISKCON’s global expansion by establishing numerous temples across India and abroad, while also supporting educational initiatives, including gurukuls in Vrindavan.

Read more: https://iskconnews.org/brc-to-preserve-gopal-krishna-goswamis-room-at-iskcon-juhu/

His Grace Agnidev Prabhu was a deeply cherished devotee within the International Society for Krishna Consciousness, known across the world for his heartfelt kirtans, gentle nature, and lifelong dedication to spreading the holy name. Born in Trinidad and Tobago and later raised in New York, he came into contact with devotees in the early years of the movement and formally joined ISKCON in 1973 under the guidance of A. C. Bhaktivedanta Swami Srila Prabhupada. From that moment, his life became fully centered on devotional service.

Though he had natural musical talent and once aspired toward a musical career, he chose instead to offer his voice completely in service to Krishna. What began as simple participation in kirtan gradually blossomed into a lifetime of service that spanned more than four decades. Agnidev Prabhu became widely known as a deeply meditative and powerful kirtaniya, whose singing carried sincerity, emotion, and spiritual depth. His kirtans were not performances, but genuine offerings, able to uplift hearts, unite devotees, and create a sacred atmosphere wherever he went.

Throughout his life, he served not only through kirtan but also as a teacher and leader within the movement. He traveled extensively, sharing the holy name across countries and communities, conducting kirtans, harinams, and festivals. He also served as a temple president and guide to many, always encouraging others in their spiritual lives with humility and warmth. To countless devotees, his voice became familiar, present in temples, gatherings, and even in their homes, bringing a sense of shelter, connection, and remembrance of Krishna.

In more recent years, especially during the Covid period and beyond, his association became even more meaningful for so many. Through kirtans and online gatherings, he continued to nourish the hearts of devotees around the world, offering strength and spiritual comfort during uncertain times. His dedication never wavered, he gave himself fully, again and again, simply to share the holy name with others.

As shared by devotees, Agnidev Prabhu departed this world surrounded by Vaishnavas, immersed in kirtan, a deeply peaceful and sacred moment that reflected the very essence of his life. Even those present who were not familiar with devotional culture were touched by the spiritual atmosphere, witnessing something rare and profound. It was a passing filled with the same devotion he had embodied throughout his life.

Though his physical presence is no longer with us, his legacy continues to live on, in every kirtan melody he shared, in every heart he touched, and in every soul inspired by his devotion. His memories remain like precious jewels in our hearts, especially within the Mayapur community, where his association has been so deeply felt. He may no longer be physically present among us, but through his kirtans and his service, he remains with us always.

With this spirit of love, gratitude, and remembrance, we warmly invite you to gather together as a community to honor His Grace Agnidev Prabhu. We will come together in kirtan, bhajans, and heartfelt glorifications, remembering his life, his service, and the profound impact he had on all of us.

Date: Sunday, 3rd May 2026

Time: 6:00 PM – 8:30 PM

Location: Soul to Soul (Mayapur)

Please come and be part of this offering as we gather with love, gratitude, and devotion, remembering him through the very kirtans he so selflessly gave to the world.

Hare Krishna

Source: https://www.mayapur.com/en/blog/the-vaishnavas-die-to-live-and-living-try-to-spread-the-holy-name-around

Before Lord Caitanya appeared He sent His eternal associates like Sri Advaita Acarya, Sri Jagannatha Misra, Saci Mata, Madhavendra Puri, Isvari Puri to earth. Sri Madhavendra Puri took initiation from Sri Laksmipati Tirtha in the Madhvacarya sampradaya.

He had many but Sri Advaita Acarya and Sri Isvara Puri were the chief disciples of Madhavendra Puri. In one way or another, all the Vaisnavas in Bengal and Ksetra mandala (Jagan­natha Puri) were connected with Sri Madhavendra Puri. After Lord Caitanya came many of his disciples joined Mahaprabhu’s sankirtana movement. 

“Madhavendra Puri’s body was completely full of divine love; so were his followers. He displayed uncommon love of God. Seeing a dark blue rain cloud, he would fall down unconscious. Day and night he was intoxicated from drinking the ambrosia of Krishna prema.” (Vrndavana Dasa Thakura)

After making an extensive pilgrimage of Bharata-bhumi (India) he passed his life in Vrndavana and Orissa. He began the restoration work of Vrndavana that Sri Rupa and Sanatana Gos-vamis continued later. Wandering from grove to grove, remembering Radha-Krishna’s sweet Vrndavana pastimes, Madhavendra Puri would faint in ecstasy.

In a dream, Sri Gopala ordered Madhavendra Puri to uncover a buried Gopala Deity and install Him atop Govardhana Hill. Madhavendra Puri celebrated Gopala’s installation with an annakuta (grand festival offering a mountain of foodstuffs to Krishna). This Annakuta festival, also called Govardhana Puja, is one of the most important Vaisnava festivals in Vrndavana, in India, and around the world. The original Gopala Deity, known as Sri Nathaji, is now worshiped in Nathadvara, Rajasthan. 

Madhavendra Puri introduced the conception of madhurya bhava (conjugal love) in the Madhvacarya sampradaya. Mad­havendra Puri sowed the seed of prema bhakti. And Sri Caitanya Mahaprabhu became the towering tree dropping honey sweet fruits of prema upon everyone. He also revealed viraha bhava, the mood of love relished in separation from God. His branch of the Madhva sect distinguished itself by this ecstatic love of God. It is known as the Madhva-Gaudiya sampradaya.

Source: http://www.ramaiswami.com/madhavendra-puri-appearance-3/

May 7– Appearance of Srila Srinivas Acharya

Srila Prabhupada gives the significance of his Eight Prayers to the Six Gowami’s of Vrindaban–HDGSP states the ‘Prayers’ teach ‘Worship in Separation’–and HDGSP describes Srinivas’s ‘Incredible Response to Haridas Thakur’s Samadhi’—-

[Srinivasa Acarya].
I offer my respectful obeisances unto the Six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who are always engaged in chanting the holy name of Krsna and dancing. They are just like the ocean of love of God, and they are popular both with the gentle and with the ruffians, because they are not envious of anyone. Whatever they do, they are all-pleasing to everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in missionary activities meant to deliver all the conditioned souls in the material universe.
>>> Ref. VedaBase => Srimad-Bhagavatam 2.1.2 [Significance of Sad-gosvamy-astaka] – March 17, 1974, Vrndavana

Lord Caitanya therefore specifically taught people in general the method of vipralambha seva, means rendering service unto the Supreme Personality of Godhead in the feeling of separation. The Six Gosvamins also taught us how to worship Krsna in the feeling of the gopis by separation. In the prayers of Srinivasa Acarya for the Gosvamins these things are very clearly stated. Srinivasa Acarya says that the Gosvamins were always absorbed in the ocean of transcendental feelings by the gopis. When they lived in Vrndavana, they were always searching after Krsna, “Where You are, Krsna? Where are you are, the gopis? Where You are, Srimati Radharani?” They never said that “We have now seen Radha and Krsna, and therefore our mission is now fulfilled.” They remained always in the unfulfillment of their mission to meet Radha and Krsna. In this connection Krsna reminded the gopis that some of them who could not join the rasa-lila dance with Him, they gave up their bodies simply by thinking of Krsna. Therefore, Krsna consciousness by the feelings of separation is the quickest method for attainment of the lotus feet of Krsna. In this way, by the personal statement of Krsna, the gopis were convinced about the strength of the feelings of separation, because actually they were experiencing such supernatural method of Krsna worship, and thus they were much relieved by understanding that Krsna is not away from them; He is always with them.
>>> Ref. VedaBase => Krsna Book Dictations

“Srinivasa Thakura quickly ran to the seashore. When he saw the tomb of Haridasa Thakura, he immediately fell down offering prayers and almost fainted. The devotees present there pacified him with very sweet and affectionate words, and Srinivasa again offered his obeisances to the tomb. Hearing of the separation that Srinivasa expressed in his lamentation at the tomb of Haridasa Thakura makes one’s heart melt.”
>>> Ref. VedaBase => Antya 11.101

Source: http://www.dandavats.com/?p=85333

May 7 – Appearance of Srila Madhvendra Puri

“Sri Madhavendra Puri, a great devotee and acarya in the line of devotees, says, ‘O Lord, in my prayers three times a day, all glory to You. O Bathing, I offer my obeisances unto You. O demigods, O forefathers, please excuse me for my inability to offer you my respects. Now wherever I sit I am able to remember the great descendant of the Yadu dynasty, Krsna, the enemy of Kamsa, and therefore I can get myself free from all sinful bondage. I think this is sufficient for me.’ ”
Prabhupada: This is a prayer by Madhavendra Puri. He says that “I am not going to do anything except serving Krsna.”
>>> Ref. VedaBase => Bhagavad-gita 2.46–62 – December 16, 1968, Los Angeles

The whole thing is that Sridhara Svami is giving stress very strongly that you can simply chant Hare Krsna mantra without undergoing any ritualistic ceremonies. Actually it is very difficult to understand. Madhavendra Puri, our predecessor acarya, he also has composed a nice verse. He says, “My dear gayatri-mantra, I offer you my respect, but no more I can chant gayatri-mantra.” In this way… Taking bath early in the morning, that’s a good recommendation for spiritual advancement. But Madhavendra Puri said, “Now I am unable to execute this order. Please excuse me.” In this way he has described in many ways. At last, he concludes that “I shall sit down somewhere underneath a tree and simply remember Govinda’s name. That is sufficient. Yes.” He says, “Please excuse me, please excuse me, please excuse me.”But this Madhavendra’s statement is not for the neophyte devotees. We should not imitate Madhavendra Puri. So the position of Madhavendra Puri, the position of Haridasa Thakura, they are different from our position. We should not imitate, that “Because Madhavendra Puri gave up everything and simply concentrated his mind in chanting maha-mantra, Hare Krsna, or Haridasa Thakura, therefore I shall also do that. I shall not rise early in the morning. I shall not take bath. I shall not worship the Deity. That is not possible. That is not possible.
>>> Ref. VedaBase => Srimad-Bhagavatam 6.3.25–26 – February 18, 1971, Gorakhpur

Śrī Mādhavendra Purī was going from this Vṛndāvana. Perhaps you do not know the story of Mādhavendra Purī. Mādhavendra Purī was a great devotee in this Gauḍīya-sampradāya, and in this Govardhana there was Gopāla covered by dirty and jungles and trees. So When Mādhavendra Purī was in Vṛndāvana, the Gopāla in dream expressed Himself, “Mādhavendra Purī, I am very much suffocated. I am covered by this dirt and jungles. Please re-excavate Me from this condition and install Me in the temple.” So Mādhavendra Purī, with the help of villagers, he excavated the earth and found this Gopāla mūrti. And this Gopāla mūrti was installed by the help of the villagers very luxuriantly. For so many days there was festival. So after some days, Mādhavendra Purī was informed in dream that “Since I was long within the earth, My body is very much heated. So you kindly bring some sandalwood from Jagannātha Purī and smear all over the body the pulp of sandalwood, then I shall be happy.” So Mādhavendra Purī was very old man at that time, and it is order of Gopālajī, so he started for Jagannātha Purī. On the way there is a Gopīnātha temple in Orissa, on the border of Orissa and Bengal. So he stayed there overnight and he saw that the Gopīnāthajī was offered kṣīra, seven pots of kṣīra. So Mādhavendra Purī thought within himself, “If I could taste little kṣīra, then I would also make such kṣīra to offer my Gopāla in Vṛndāvana.” Then again he thought that “Oh, I am so stupid that before offering to the Deity I am thinking of eating it.” He thought himself to be very much culprit, and he immediately left the temple, I am committing offense.“ So Mādhavendra Purī thought it that he was a great offender; he should not live in this temple, he should go outside. So he went outside, and underneath a tree he was chanting Hare Kṛṣṇa, just to pass over the night, then proceed toward Jagannātha Purī. So at night the Deity, Gopīnātha, was asking the pūjārī, the priest, that “I have kept one pot of kṣīra behind My back garment. “So you take this pot of kṣīra, condensed milk, to Mādhavendra Purī—he is sitting underneath a tree—and offer him.” So the pujari wake up, and actually when he opened the door of the Deity room, he found that pot of ksira. So he could understand that “This Madhavendra Puri is not an ordinary devotee, he is a great devotee; otherwise how the Lord has stolen this pot for him?” [laughter] Since then, that Gopinatha is famous as Ksira-cora Gopinatha: Ksira-cora Gopinatha, the Gopinatha who stole the ksira for His devotee. So He is known as thief, Ksira-cora. He is famous as a great thief. Still people go to see Him, how nice this thief is. That is the difference between Krsna and ourself. When we are thief, we are beaten by shoes. And when Krsna is thief, He is worshiped by devotees.
>>> Ref. VedaBase => Srimad-Bhagavatam 4.14.14 – November 16, 1971, Delhi

Source: http://www.dandavats.com/?p=85330

The Supreme Lord appeared as Narasimha to protect His dear devotee Prahlada from the persecutions of his demoniac father, Hiranyakashipu.

By performing severe penances, Hiranyakashipu had received a benediction from Lord Brahma that he could not be killed by any living entity created by Brahma (whether demigod, demon, human being, or animal), within or outside a residence, during the day or at night, on the land or in the sky, by any weapon and from any entity – dead or alive.

Endowed with this special benediction, Hiranyakashipu became extremely powerful. He conquered all directions and established his supremacy over everyone else. He was inimical towards Lord Vishnu and His devotees.

On the contrary, his son Prahlada was a great devotee of Lord Vishnu from the beginning of his life. Hence, Hiranyakashipu made several attempts to kill his son in different ways, but every time, the Lord rescued him.

Finally, the Lord assumed a unique half-man half-lion form (this form is neither a human being nor an animal) by emerging from a pillar. He killed Hiranyakashipu in the evening (neither day nor night), in the doorway of the assembly hall (neither within nor outside any residence), keeping the demon on His lap (neither land nor sky) and tearing the demon’s body to pieces with His nails (neither by a weapon nor by any entity – dead or alive).

Thus, the Lord effortlessly killed Hiranyakashipu while satisfying all the conditions of Brahma’s boon. Through this wonderful pastime, the Supreme Lord showed that no one can surpass His intelligence. If the Lord wants to kill someone, nobody can save him and if the Lord wants to save someone, nobody can kill him.

Source: https://ramaiswami.com/narasimha-chaturdasi/

We shall read from Srimad-Bhagavatam, Canto Five, Chapter Eighteen: “The Residents of Jambudvipa Offer Prayers,” from the series of prayers recited by Prahlada Maharaja to Lord Nrsimhadeva. Text 8 is a very important prayer, or mantra, and in it many words are repeated, which gives them great emphasis.

TEXT 8

om namo bhagavate narasimhaya namas tejas-tejase avir-avirbhava vajra-nakha vajra-damstra karmasayan randhaya randhaya tamo grasa grasa om svaha; abhayam abhayam atmani bhuyistha om ksraum.

TRANSLATION

I offer my respectful obeisances unto Lord Nrsimhadeva, the source of all power. O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

TEXT 9

svasty astu visvasya khalah prasidatam
   dhyayantu bhutani sivam mitho dhiya
manas ca bhadram bhajatad adhoksaje
   avesyatam no matir apy ahaituki

TRANSLATION

May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other’s welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Sri Krsna, and always remain absorbed in thought of Him.

PURPORT by Srila Prabhupada

The following verse describes a Vaisnava:

vancha-kalpa-tarubhyas ca
   krpa-sindhubhya eva ca
patitanam pavanebhyo
   vaisnavebhyo namo namah

Just like a desire tree, a Vaisnava can fulfill all the desires of anyone who takes shelter of his lotus feet. Prahlada Maharaja is a typical Vaisnava. He prays not for himself, but for all living entities—the gentle, the envious, and the mischievous. He always thought of the welfare of mischievous persons like his father, Hiranyakasipu. Prahlada Maharaja did not ask for anything for himself; rather, he prayed for the Lord to excuse his demoniac father. This is the attitude of a Vaisnava, who always thinks of the welfare of the entire universe.

Srimad-Bhagavatam and bhagavata-dharma are meant for persons who are completely free of envy (parama-nirmatsaranam). Therefore Prahlada Maharaja prays in this verse, khalah prasidatam: “May all the envious persons be pacified.” The material world is full of envious persons, but if one frees himself of envy, he becomes liberal in his social dealings and can think of others’ welfare. Anyone who takes up Krsna consciousness and engages himself completely in the service of the Lord cleanses his mind of all envy (manas ca bhadram bhajatad adhoksaje). Therefore we should pray to Lord Nrsimhadeva to sit in our hearts. We should pray, bahir nrsimho hrdaye nrsimhah: “Let Lord Nrsimhadeva sit in the core of my heart, killing all my bad propensities. Let my mind become clean so that I may peacefully worship the Lord and bring peace to the entire world.”

Srila Visvanatha Cakravarti Thakura has given us a very fine purport in this regard. Whenever one offers a prayer to the Supreme Personality of Godhead, one always requests some benediction from Him. Even pure (niskama) devotees pray for some benediction, as instructed by Lord Sri Caitanya Mahaprabhu in His Siksastaka:

ayi nanda-tanuja kinkaram
  patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
   sthita-dhuli-sadrsam vicintaya

“O son of Maharaja Nanda [Krsna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick Me up from the ocean of death and place Me as one of the atoms at Your lotus feet.” In another prayer Lord Caitanya says, mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi: “Life after life, kindly let Me have unalloyed love and devotion at Your Lordship’s lotus feet.” When Prahlada Maharaja chants om namo bhagavate narasimhaya, he prays for a benediction from the Lord, but because he is also an exalted Vaisnava, he wants nothing for his personal sense gratification. The first desire expressed in his prayer is svasty astu visvasya: “Let there be good fortune throughout the entire universe.” Prahlada Maharaja thus requested the Lord to be merciful to everyone, including his father, a most envious person. According to Canakya Pandita, there are two kinds of envious living entities: one is a snake, and the other is the man like Hiranyakasipu, who is by nature envious of everyone, even of his father or son. Hiranyakasipu was envious of his little son Prahlada, but Prahlada Maharaja asked a benediction for the benefit of his father. Hiranyakasipu was very envious of devotees, but Prahlada wished that his father and other demons like him would give up their envious nature by the grace of the Lord and stop harassing the devotees (khalah prasidatam). The difficulty is that the khala (envious living entity) is rarely pacified. One kind of khala, the snake, can be pacified simply by mantras or by the action of a particular herb (mantrausadhi-vasah sarpah khalakena nivaryate). An envious person, however, cannot be pacified by any means. Therefore Prahlada Maharaja prays that all envious persons may undergo a change of heart and think of the welfare of others.

If the Krsna consciousness movement spreads all over the world, and if by the grace of Krsna everyone accepts it, the thinking of envious people will change. Everyone will think of the welfare of others. Therefore Prahlada Maharaja prays, sivam mitho dhiya. In material activities, everyone is envious of others, but in Krsna consciousness, no one is envious of anyone else; everyone thinks of the welfare of others. Therefore Prahlada Maharaja prays that everyone’s mind may become gentle by being fixed at the lotus feet of Krsna (bhajatad adhoksaje). As indicated elsewhere in Srimad-Bhagavatam (sa vai manah krsna-padaravindayoh) and as advised by Lord Krsna in Bhagavad-gita (18.65), man-mana bhava mad-bhaktah, one should constantly think of the lotus feet of Lord Krsna. Then one’s mind will certainly be cleansed (ceto-darpana-marjanam [Cc Antya 20.12]). Materialists always think of sense gratification, but Prahlada Maharaja prays that the Lord’s mercy will change their minds and they will stop thinking of sense gratification. If they think of Krsna always, everything will be all right. Some people argue that if everyone thought of Krsna in that way, the whole universe would be vacated because everyone would go back home, back to Godhead. However, Srila Visvanatha Cakravarti Thakura says that this is impossible because the living entities are innumerable. If one set of living entities is actually delivered by the Krsna consciousness movement, another set will fill the entire universe.

COMMENT by Giriraj Swami

vancha-kalpatarubhyas ca
   krpa-sindhubhya eva ca
patitanam pavanebhyo
   vaisnavebhyo namo namah

Srila Prabhupada quoted this verse in the purport because it describes a Vaishnava and because Prahlada Maharaja, who recited the prayers that we are reading and discussing, is an excellent example of a Vaishnava.

Hiranyakasipu, the father of Prahlada, was a great demon, and he performed such severe austerities that the entire universe became disturbed. Eventually Lord Brahma went to Hiranyakasipu personally to ask him what benediction he wanted, so that he would cease his austerities and stop the disturbance within the universe. Hiranyakasipu asked for the benediction to become immortal, but Lord Brahma replied, “I myself am not immortal.” So Hiranyakasipu asked for various boons that he thought would indirectly make him immortal. He asked that he not be killed inside a building or outside; that he not be killed in the day or at night; that he not be killed on the land or in the sky; that he not be killed by any human being or animal, demigod or demon, or any other creature; and that he not be killed by any weapon. He asked for such benedictions that he thought would make him immortal and give him absolute supremacy in the universe. And Lord Brahma agreed to all of the requests: “So be it.”

In due course, Hiranyakasipu had a son named Prahlada, and Prahlada was a devotee. Earlier, the Lord in the form of Varahadeva had killed Hiranyakasipu’s brother Hiranyaksa, and Hiranyakasipu was determined to avenge his brother’s death—he actually thought that he could kill Vishnu. He knew that Vishnu had appeared as Varaha and killed Hiranyaksa. Later, Diti, the mother of Hiranyaksa and Hiranyakasipu, desired a son who would kill Indra, because she thought that Indra, with the help of Vishnu, was responsible for the death of her sons.

We know from scripture—sadhu-sastra-guru-vakya—that Vishnu is God. So we might consider, “How could anyone imagine that they could kill God?” But if God came into this room and we didn’t recognize Him by the features that are described in the scriptures, we wouldn’t know He was God, because God looks like a human being. As the Bible says, “God created man in His own image.” God has arms and legs and hands and feet and eyes and ears and a nose and mouth and all the different bodily features we have. His body looks like ours. What distinguishes Him from us is that He has immeasurable potencies. For example, the president of the United States looks like a human being like the rest of us, but he has immense power. If he wants, he can order the army to invade a country or send the police to arrest a citizen. He looks like us, but we don’t have that power. We might want to do certain things, but we don’t have the power. He has the power. Still, he looks like one of us.

When someone performs great austerities, he can get great powers. Even demons, if they perform the required austerities, can become very powerful and attain various mystic perfections. So, although Lord Vishnu has all power and mystic potency, demons can also get powers. And Hiranyakasipu thought that by his austerities and the powers he derived from them and the benedictions he got from Lord Brahma, he could become immortal and conquer the universe. He had created a great disturbance in the universe by performing severe austerities; now he did so by waging war against the demigods and conquering their territories.

Although he was a demon, Hiranyakasipu had natural affection for his son, and he wanted him to be like his father, a great materialist, and had him educated accordingly. He engaged teachers to instruct the boy to be expert in politics and diplomacy. And as parents sometimes ask their children, “What did you learn in school today? What is your favorite subject?” Hiranyakasipu asked Prahlada, “What is the best thing you have learned?” He thought Prahlada would say something cute, something sweet. But Prahlada gave what was for Hiranyakasipu the worst answer imaginable. He said, “The best thing I have learned is sravanam kirtanam visnoh smaranam pada-sevanam/ arcanam vandanam dasyam sakhyam atma-nivedanam”—to hear about and glorify Vishnu. Vishnu, whom Hiranyakasipu considered to be his worst enemy. So, Hiranyakasipu became furious, and when nothing else worked, he resolved to kill Prahlada. He applied the logic that if a part of your body becomes infected, the disease may spread throughout the body and kill you, so even though it is part of your body, you have to amputate it, for the sake of the rest of the body. He thought, “Although Prahlada is my son, he has been infected by the disease of Vaishnavism and we have to cut him out before the disease spreads and finishes us.”

Hiranyakasipu tried to kill Prahlada in so many ways. He had conquered the demigods, and he occupied the throne of King Indra and ruled over the inhabitants of all the other planets. Except for Brahma and Shiva, all the demigods were engaged in his service, offering him obeisances and praise. He was so powerful. But he could not kill Prahlada. He had horrible demons try to pierce Prahlada’s body with tridents. He threw Prahlada beneath the feet of elephants and in the midst of venomous snakes. But no matter what he did, he could not kill him. He hurled him from a mountain top, gave him poison, starved him, and threw heavy stones on him to crush him. Nothing worked—nothing affected Prahlada in the least. Hiranyakasipu was astonished. He had triumphed over the armies of the demigods, but he could not subdue his five-year-old son.

Finally, after all his efforts had failed, Hiranyakasipu asked Prahlada, “From where do you get your power? You know that when I am angry all the planets of the three worlds, along with their rulers, tremble. But you have no fear, and you have exceeded my power to control you. From where do you get your strength?” And Prahlada replied, “I get my strength from the same source as you, from the source of all strength—from God.” Now, that really infuriated Hiranyakasipu, because he thought that he was the source of his own power. That is the demoniac mentality: we think we are the doers—kartaham iti manyate. We think, isvaro ’ham aham bhogi siddho ’ham balavan sukhi: “I am the controller. I am the enjoyer. I am perfect and powerful and happy.” Hiranyakasipu didn’t want to hear that he got his power from someone else—least of all from the person to whom Prahlada referred: the unlimited Supreme Lord.

Thus Hiranyakasipu became even more infuriated and more defiant. He said to Prahlada, “If this God of yours is everywhere, why is He not present before me in this pillar? I am going to kill you now, and let us see this God of yours protect you!” Filled with rage, Hiranyakasipu rose from his throne and with great anger struck his fist against the column. And out of the pillar emerged the wonderful form of Nrsimhadeva. Nrsimha Bhagavan ki jaya!

Nrsimhadeva is unique. He is neither a man nor an animal but has a form that is half lion and half man. And His appearance fulfilled all the conditions of Lord Brahma. He isn’t a demigod or a human being or an animal—He isn’t any creature. Ultimately He picked up Hiranyakasipu and placed him on His lap and with His long, sharp nails ripped apart his chest. Hiranyakasipu was extraordinarily powerful, and his chest could withstand the thunderbolt of Indra. No one could pierce his body. He was so powerful. One could throw arrows and all types of weapons at him, and they would bounce off him like nothing. So it was no mean feat to tear open his chest. Yet Nrsimhadeva ripped open his chest with His nails, tore out his heart, and thus killed this great demon.

We glorify Lord Nrsimha daily with the prayer (a line of which Srila Prabhupada quoted in his purport):

ito nrsimhah parato nrsimho
   yato yato yami tato nrsimhah
bahir nrsimho hrdaye nrsimho
   nrsimham adim saranam prapadye

Ito nrsimhah means “Nrsimha is here”; parato nrsimho means “Nrismha is also there.” Yato yato yami tato nrsimhah: “Wherever I go, there is Nrsimha.” Bahir nrsimho: “Nrimsha is outside”; hrdaye nrsimho: “Nrsimha is in my heart.” Nrsimham adim saranam prapadye: “I surrender to Lord Nrsimha, the origin of all and the supreme shelter.” He is everywhere.

We also sing:

namas te nara-simhaya
   prahladahlada-dayine
hiranyakasipor vaksah-
   sila-tanka-nakhalaye

Sila-tanka-nakhalaye. Sila means “stone,” as in saligrama-sila; nakha means “fingernails”; and tanka means “chisel.” If you want to break a hard stone, you have to chisel it. And Lord Nrsimha’s nails were like chisels that cut the chest of Hiranyakasipu—his stonelike heart and chest.

Hiranyakasipu thought that he could become immortal by his own power and intelligence. But his intelligence was not as great as that of Lord Nrsimha, who kept all of Brahma’s boons intact and still was able to kill the demon. Nrsimhadeva assumed this wonderful form—adbhuta means “wonderful”—that was half man and half lion. He sat at the threshold of the palace, which wasn’t inside or outside. He appeared at twilight, which was neither day nor night. And He killed Hiranyakasipu on His lap—not in the sky or on the land. And not with any weapon but with His nails. He kept all the benedictions intact and still killed him.

Srila Prabhupada explains that however intelligent we are, Krishna is always more intelligent. Mother Yasoda tried to bind Krishna with ropes, but no matter how many ropes she tied together, He was always two fingers bigger and she was always just a little short. In the same way, if we try to compete with God—try to outwit God, try to cheat God—we will always fall short. Srila Prabhupada says, “Hiranyakasipu was thinking only of the atomic bomb, how to protect himself from the bomb, but he forgot about the nails.” He made so many arrangements to protect himself, but he neglected to consider the nails. So, the conclusion should be “If you can’t fight Him, join Him.” Nrsimham adim saranam prapadye. Just surrender to Nrsimhadeva. Don’t try to compete with Him or fight with Him. That is the background of Prahlada’s prayers.

After Nrsimhadeva killed Hiranyakasipu, He asked Prahlada to request a benediction, but Prahlada was a pure devotee—he didn’t want any material benediction. In today’s verse we find the word ahaituki: without any motive. Prahlada had no material motive, so when Lord Nrsimhadeva asked him to request a benediction, he refused. He said, “Why are You trying to tempt me with material allurements? If I were to desire material benefit in exchange for devotional service, I wouldn’t be a servant. I would be like a businessman who wants profit in exchange for service. Lord, I am Your eternal servant, and You are my eternal master. We have no other relationship.” Prahlada asked only that there be no material desires within his heart.

But Nrsimhadeva insisted that Prahlada request a benediction, and in the end Prahlada agreed: “If You really want me to ask something of You, then I ask that You purify my father.” This shows the exemplary character of Prahlada, who, as Srila Prabhupada said, is a typical Vaishnava. A Vaishnava is the friend of everyone, of all living entities (suhrdah sarva-dehinam). He never becomes the enemy of his enemy. He remains ever the friend of everyone—even his enemies. So even though Hiranyakasipu was so envious—even of his own son—that he tried in so many ways to kill him, Prahlada remained true to his character as a Vaishnava. He thought of his father’s welfare, and he wished his father well.

In this prayer to Lord Nrsimha, Prahlada is praying for his father and for all envious people, that they may be pacified. Khalah prasidatam: “May all envious persons be pacified.” As Srila Prabhupada notes, almost everyone is envious. In fact, we come into this material world because we are envious of Krishna. That is why we are here. Thus Srila Prabhupada says, “Almost everyone.” The only exceptions are pure devotees. Everyone else has some envy. It is like saying, “Almost everyone in the prison is a criminal.” Yes, in principle, all the prisoners are criminals. There may be some staff members who are not, who are there to minister to the inmates, but the prisoners themselves are criminals. So, other than the devotees who are working for the welfare of the fallen souls, everyone is envious. And no one is spared their envy. Hiranyakasipu was envious of his five-year-old son, a pure devotee. Diti was envious of her nephew Indra. She wanted to kill him, or get him killed. No one is spared.

If we want to get out of the bondage of material existence, we have to become free from envy. And how do we become free from envy? By the process of Krishna consciousness. And that is Prahlada’s prayer: bhajatad adhoksaje. Bhaja means to worship and serve. The word bhakti comes from the verbal root bhaj: to serve with devotion. Serve whom? Adhoksaja: Krishna, who is beyond material sense perception. Hiranyakasipu couldn’t see Vishnu; the Lord was beyond his sense perception. It was only when He chose to appear to him by emerging from the pillar as Nrsimhadeva that Hiranyakasipu could see Him. Otherwise, only pure devotees can see Krishna—no one else. He is beyond the perception of the materially contaminated senses, mind, and intelligence of the conditioned souls.

The process is Krishna consciousness (bhajatad adhoksaje), and as Prahlada has explained, we engage in devotional service in Krishna consciousness by sravanam kirtanam visnoh smaranam: hearing and chanting about Vishnu and remembering Him. As Srila Prabhupada quoted from the Siksastaka, ceto-darpana-marjanam: sankirtana, the chanting of the holy names of the Lord, cleanses the heart. That is the process. And when the heart is cleansed, we become peaceful and calm (bhadram).

This process is described in two important verses from the second chapter of Srimad-Bhagavatam:

srnvatam sva-kathah krsnah
   punya-sravana-kirtanah
hrdy antah-stho hy abhadrani
   vidhunoti suhrt satam

“Sri Krsna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.” (SB 1.2.17)

 Srnvatam sva-kathah krsnah. When we hear krsna-katha, all the abhadrani—all the material desires, all the disturbances within the heart—are cleansed by the Lord Himself, who is sitting within the heart as the well-wishing friend of the truthful devotee (vidhunoti suhrt satam).

And the transcendental sound itself is Krishna. Krishna enters the ear in the form of transcendental sound, and when we are hearing properly, the sound will enter the heart and cleanse it. Krishna in the form of transcendental sound will cleanse the dirty things in the heart (ceto-darpana-marjanam).

The next verse explains further:

nasta-prayesv abhadresu
   nityam bhagavata-sevaya
bhagavaty uttama-sloke
   bhaktir bhavati naisthiki

“By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.” (SB 1.2.18)

Bhagavata-sevaya: by serving the person Bhagavata or by serving the book Bhagavata, all that is troublesome to the heart—the same word, abhadrani (abhadra, nasta-prayesv abhadresu)—all that is troublesome, all that is disturbing to the heart, becomes destroyed almost to nil at this stage. So when Prahlada prays that envious persons be pacified (bhadram), he is praying that all the abhadra, the disturbing things, the material desires within the heart, be removed. And the way they can be removed is by Krishna consciousness, by absorbing the mind in Krishna. That process is recommended in the Bhagavad-gita (man-mana bhava mad-bhakto) and in Srimad-Bhagavatam (sa vai manah krsna-padaravindayoh)—to absorb the mind in Krishna. That is Krishna consciousness, and that will cleanse the heart and make us calm and peaceful. Then, instead of being envious of others and wanting to exploit and dominate them, we will think of their welfare. We want to help them and encourage them in Krishna consciousness.

Our main process, specially given to us in Kali-yuga by Sri Chaitanya Mahaprabhu, is sankirtana, the chanting of the holy names of the Lord. But we have to do it in such a way that our minds are absorbed. That is Prahlada’s prayer, that our minds be absorbed in Krishna. So, when we chant, we want to hear—we want our minds to be absorbed in the sound of Lord Krishna’s holy name. But when we try practically, what do we find? Is our mind peaceful? Is it absorbed in Krishna’s holy name? Or is it wandering here and there, thinking of different things to control and enjoy, which suggests the mentality described in the Bhagavad-gita and ascribed to demons: isvaro ’ham aham bhogi—“I am the controller; I am the enjoyer”? When we analyze the thoughts we have even while we are chanting—while we are supposed to be chanting and hearing—we find that the underlying principles are “I am the enjoyer; I am the controller.” We are chanting, but we are distracted, thinking, “Oh, I have to do this. I have to do that.” What does that imply? That I think I am the controller. “I have to control all these things. I can’t hear Krishna’s name. I have to control all these things.” And why do we want to control them? Though we may also want to control for Krishna’s service, the tendency is to control for sense gratification. We want to control people and events in certain ways as to make our lives more pleasurable. We want to make arrangements to make our lives more pleasant.

This demoniac tendency that we discussed in relation to Hiranyakasipu is there in us too. As our godbrother Ravindra Svarupa Prabhu often quotes, “We have seen the enemy, and he is us.” We are the enemy. It is not out there. We are the enemy—our own bad propensities, our own uncontrolled minds and senses. The problem is not out there. It is right here inside us.

So, we have to work hard. We have to endeavor to chant and hear with attention, with feeling. Whenever the mind wanders, we have to bring it back to the sound of Lord Krishna’s holy name. And that is a difficult job. In fact, it is a futile exercise on our own strength alone. We need help. We need mercy. We need mercy from Krishna. And Prahlada is helping us. We should be praying, but he is leading us in the prayer. In Text 8 he prayed to Lord Nrsimhadeva in the heart, “Kindly vanquish my demonlike desires. Just as You destroyed Hiranyakasipu, kindly destroy my demonlike desires, kill my bad propensities, and sit on the throne of my heart.”

So, we do both: we make our own effort, and we pray for mercy. And when the Lord sees that we are making an honest effort, He is inclined to give His mercy. We don’t just sit back and do nothing and pray for mercy. We have to make an effort. But at the same time, we understand that we cannot be successful by our effort alone; we need the Lord’s help. And when the Lord sees our genuine, sincere, tireless effort, He will be merciful. Mother Yasoda couldn’t bind Krishna with all the ropes in Vraja, but when Krishna saw her tireless effort to bind Him, He felt compassion for her and allowed her to bind Him. Our acharyas explain that that gap of two fingers by which the ropes were always too short can be covered (1) by our endeavor, our hard labor (parisrama), and (2) by Krishna’s mercy (krsna-krpa). These two elements can cover that distance and make our efforts successful—by Krishna’s grace.

Srila Visvanatha Cakravarti Thakura, as quoted by Prabhupada in the purport, explains that whenever a devotee offers a prayer to the Lord, he asks for some benediction. Om namo bhagavate narasimhaya is a prayer, and implicit in the prayer is a request for a benediction. But a devotee will not ask for a material benediction like Hiranyakasipu’s: “Let me become immortal so I can conquer the universe and make everyone my servant.” He will ask for a benediction related to devotional service. And that is not wrong. He just won’t ask for something for his sense gratification; he will ask for something for Krishna consciousness—for his own Krishna consciousness and for the Krishna consciousness of others.

We find the example in the Siksastaka (5):

ayi nanda-tanuja kinkaram
   patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
   sthita-dhuli-sadrsam vicintaya

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

This is a very significant verse. Ayi nanda-tanuja kinkaram: “I am Your eternal servant.” We are Krishna’s servants—specifically Krishna’s, the son of Nanda. Nanda-tanuja is an intimate term. Tanu means “body” and ja means “born.” Although the Lord is aja, unborn, for the sake of His pastimes in Vrindavan, He appears as nanda-tanuja, He who was “born from the body of Nanda.” It is very intimate. “Yet although I am Your servant [kinkaram], somehow or the other I have fallen into this terrible ocean of birth and death [patitam mam visame bhavambudhau].” Bhava means “to exist” or “to come into being and then to cease to exist.” And visame Prabhupada translates as “horrible.” Literally, visa means “poison.” This material existence is like an ocean of poison. And within this ocean are ferocious aquatics like sharks, who are ready to devour us. These deadly creatures are compared to lust, anger, and greed—always ready to devour us, to finish us. And there are waves in the ocean, terrible waves that are compared to false hopes and anxieties. They are always tossing us around. And there are strong winds—gales and storms—which are compared to bad association.

The ocean is bad enough, but it becomes even worse when we are subjected to bad association. Such association acts like strong winds that push us in the wrong direction and may cause us to fall over. And while we are floundering in the ocean, drowning in the sea, we may come across some small pieces of wood and think, “Oh, here is a little piece of wood. Let me grab onto it.” Those insignificant pieces of wood are compared to the processes of karma, jnana, yoga, and so on. They can’t save us.

The only thing that can save us is mercy (tava krpa). Sri Chaitanya Mahaprabhu, who uttered these verses called the Siksastaka, prays, “By Your mercy, please pick Me up from this horrible ocean of birth and death and place Me as one of the atoms at Your lotus feet.” It is divine mercy that can save us. And He prays to be an atom at the lotus feet of Krishna. Srila Bhaktisiddhanta Sarasvati Thakura remarks that this indicates that we are all originally part and parcel of Krishna.  Dhuli means “dust.” Pada-dhuli: “dust of the lotus feet.” Sri Chaitanya Mahaprabhu prays, “Please be causelessly merciful to Me. Consider Me, Your eternal servant, a particle of dust at Your lotus feet.”

Someone might question, “Is it proper for a devotee who has taken shelter of the holy name of Krishna to discuss the miseries of material existence?” Well, Sri Chaitanya Mahaprabhu does. So it is not wrong to discuss the miseries of material existence, and it is not wrong to pray for mercy to be reestablished in one’s constitutional relationship with Krishna. Those are things devotees do. And that should be our mood when we chant: that the holy name is Krishna and that we want to reestablish our lost relationship with Him. Thus we want to reestablish our relationship with the holy name—Krishna as the holy name. And our chanting is personal reciprocation with the holy name. When our mind wanders and all these anarthas come up, as they are prone to do, we pray for mercy: “Please save me. I think I am God, the controller, the enjoyer. Please save me from these anarthas.” That is one side of the prayer. The other side is, “Please engage me in Your service. Please accept me as Your eternal servant. Please consider me an atom at Your lotus feet, a particle of dust at Your lotus feet.”

And we have another example from Sri Siksastaka (4):

 na dhanam na janam na sundarim
   kavitam va jagad-isa kamaye
mama janmani janmanisvare
   bhavatad bhaktir ahaituki tvayi

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife, or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.”

Ahaituki. Again the word ahaituki: “causeless, without any motive for personal gain of any sort.” Pure devotional service is anyabhilasita-sunyam jnana-karmady-anavrtam. Anyabhilasita-sunyam: without any ulterior motive. Jnana-karmady-anavrtam: not covered by karma, jnana, or any other process. In His Siksastaka, Sri Chaitanya Mahaprabhu prays in the mood of pure devotion: na dhanam na janam na sundarim kavitam. Dhanam means “wealth.” Janam means “followers.” Sundarim means “beautiful women, beautiful wife.” And kavitam means “poetry” or “the flowery words of the Vedas.” Sometimes sundarim is placed with kavitam to mean “beautiful poetry.” Some people think they can realize God through poetry, music, or art, and they are attached to such subtle, almost heavenly pleasures. They say they can experience God through hearing a symphony, for instance. So sundarim kavitam: beautiful poetry. And when sundarim is considered with janam, then beautiful women, beautiful wife, children, relatives, and friends are included in janam. And all of these gains are achieved by pious material activities—in other words, karma. So, when Lord Chaitanya says na dhanam na janam na sundarim kavitam, He means that He doesn’t want anything that can be achieved by karma. And when He says mama janmani janmanisvare, that birth after birth He wants to be engaged in pure devotional service, He tells us that He does not want even liberation, which is the goal of jnana. In other words, He is not praying for the results of karma or jnana but is asking only for pure devotional service. Such is a pure devotee. And that is what we should be praying for.

But Prahlada is asking not just for himself. He is praying for all living entities. And the same principle applies: we pray, but we also have to work. It is not enough to sit back and pray, “Please deliver all the living entities in the universe” while we keep busy in eating and sleeping, or even chanting for our own personal benefit. We also have to work for the deliverance of the fallen souls. And that combination of endeavor and prayer will be effective. We find later, in Prahlada’s prayers to Nrsimhadeva in the Seventh Canto (SB 7.9.44):

prayena deva munayah sva-vimukti-kama
   maunam caranti vijane na parartha-nisthah
naitan vihaya krpanan vimumuksa eko
   nanyam tvad asya saranam bhramato ’nupasye

“O my Lord, I see that most saintly persons are interested only in their own deliverance. Not caring for the big cities and towns, they roam in solitary places with vows of silence. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.”

Prahlada does not have to be concerned about his own liberation, because, as a pure devotee, he is already liberated. Wherever he is, he can always immerse himself in the nectarean ocean of the Lord’s holy names and glories, and feel transcendental bliss. He explains, “For myself I have no anxiety, but I do have one concern. My lamentation (soce) is that people are suffering without Krishna consciousness, and so I am always making plans how to engage them in devotional service.”

naivodvije para duratyaya-vaitaranyas
  tvad-virya-gayana-mahamrta-magna-cittah
soce tato vimukha-cetasa indriyartha-
   maya-sukhaya bharam udvahato vimudhan

“O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. I am quite satisfied to chant Your holy name, because whenever I chant I immediately merge in an ocean of transcendental bliss. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies, and countries. I am simply lamenting for them and devising various plans to deliver them from the clutches of maya.” (SB 7.9.43)

Prahlada Maharaja is one of our acharyas—one of the twelve mahajanas—and he is teaching us by his example. He is thinking how he can deliver the fallen souls, how he can induce the fallen souls to take to Krishna consciousness. At the same time, he is praying to his worshipable Deity, Lord Nrsimhadeva, to be merciful to them and deliver them, because he knows that on his own he can’t deliver them—and that on their own they can’t deliver themselves. So, to preach we need the Lord’s mercy. And to practice Krishna consciousness we also need the Lord’s mercy. At every stage, we need the Lord’s mercy. And at the same time, we have to make our own efforts.

In conclusion, Srila Visvanatha Cakravarti Thakura raises the question, “What if Prahlada Maharaja’s prayer is accepted and everyone becomes Krishna conscious? They all will leave the material universe and go back to Godhead, so what will happen to the universe?”

At the Ardha-kumbha-mela in 1971, I had a rare opportunity to be with Srila Prabhupada in his tent when he was giving darshan, meeting visitors in the afternoon. A man asked him, “What if everyone becomes a devotee—how will the world go on?” And Prabhupada asked me to answer. I don’t remember exactly what I said, maybe something about how will the prison go on if all the prisoners are reformed and released, but I was very attentive to what Prabhupada said after I made my attempt. He replied, “It is like asking, ‘What if everyone becomes rich? Who will be the chauffeur?’ Everyone wants to be rich. You can’t argue, ‘What if everyone becomes rich?’ to say that people not try to become rich.” And he continued, “The problem is not that too many people will become Krishna conscious; the problem is that not enough will become Krishna conscious. Do you think that is a problem—that too many people will become Krishna conscious? That is not the problem. The problem is that not enough will become Krishna conscious.”

In this mood of thinking of the welfare of every living entity, one of our godsisters, Jahnava devi dasi, once asked Srila Prabhupada, “When we chant, should we think of the welfare of all living entities?” And Prabhupada replied, “Oh, you can think of all living entities? You just think of Lord Chaitanya, and He will think of all living entities.” We may desire the welfare of all living entities, but it is not in our capacity to think of all living entities. Even in a family of four, it is hard to think of the welfare of all four at once. So, we can’t think of all living entities. But we can think of Lord Chaitanya, and He will think of all living entities. We can pray to Lord Nrsimhadeva, and He will think of all living entities. And we can pray to be a little particle of dust in Their service—a small instrument in Their mission—by Their divine grace.

Hare Krishna.

Nrsimha Bhagavan ki jaya!
Prahlada Maharaja ki jaya!
Srila Prabhupada ki jaya!
Nitai-gaura-premanande hari-haribol!

[A talk by Giriraj Swami on Nrsimha-caturdasi, April 30, 2007, Dallas]

Source: https://girirajswami.com/blog/?p=19998

How could they reappear?

One day whilst in Malaysia I received a phone call. The lady speaking had a strong accent so I couldn't understand her, but she mentioned my wife's name and said "heart attack." I was shocked and kept asking her "Did my wife have a heart attack!?" Finally after some confusion, I could understand that she was from a store named Heart Attack where my wife had reserved a pair of jewel studded bangles for Lord Nrsimhadev. A few days later we bought the wide gold bangles, covered with pink and multi-colour reddish diamantes. They opened with a spring so you pull them open and then close them around the Lord's wrists.

When we arrived in Mayapur, she checked the bangles. She was dismayed to discover that some of the jewels had fallen out. They were in the bottom of the bag. She placed the bangles with the jewels in a small paper bag on the altar table. In our apartment, the altar is over a metre high and is situated against the wall. On the other side of the wall is our bedroom. She wanted me to get strong glue and reset the jewels.

I needed to get epoxy glue, and it wasn't until we went overseas again and came back that I acquired it. When she asked me again to glue the jewels, I picked up the paper bag. I carefully looked inside, knowing there were loose jewels and bangles inside. I could only see very few jewels at the bottom and she immediately said, "Oh no! You have dropped Lord Nrsimhadev's jewels!"

"I didn't drop anything" I replied. "I just looked inside the bag."

"You've dropped the jewels," she continued. "They were in this bag. We went overseas. No one has been here. You must have dropped them.

My wife really wanted to offer those bangles to Lord Nrsimhadev, so she started searching for the jewels. She looked all around the altar, on the floor around the altar. Then, finding nothing, she expanded the search around the floor further away from the altar. The wall behind the altar is three metres, and to the right side there is a doorway leading to the bedroom. There is no way anything could fall from the altar, go sideways that far, then turn the corner and enter the bedroom. However, since it was adjacent, she started searching the floor of the bedroom.

To allow for storage space the bed was built with high legs. Underneath we keep about ten suitcases and travel bags. My wife started pulling the suitcases out from under the bed. In the middle of the floor under the bed, only accessible after removing suitcases, she found some of the missing jewels.

We were both astonished, because if you see the situation, there is no way you could, for example, drop a child's marble from the altar, and make it roll 1.5 metres, turn left, enter the doorway, roll left again 1.5 metres, then move right 1.5 metres after crossing over some suitcases blocking the way. We had no idea what to think of this. If you look at the jewels on the bangles, they are unique in colour and cut. It's not that you could find just any diamante and it would look like this.

So, I mixed up the epoxy glue, and set the jewels we found back in the bangles. But there were not enough to fill the empty spaces, which are like little craters in the surface.

Somewhat exasperated, my wife went to the temple to see Lord Nrsimhadeva and prayed "My dear Lord, do You want these bangles? I can't find the missing jewels. We can't offer them to You with crystals missing." Every time she swept the bedroom floor, she carefully looked for crystals. She swept that floor, mopped it and wiped it many times over a few months. During her sweeps, she found two more crystals, but there was still one missing.

Two days before Nrsimha Caturdasi, 4th May 2012, she decided to start another search. She pulled all the chairs and the table and cane lounge chair away from the wall near the altar. I was just letting the glue dry after resetting the other crystals when she called out, "I found a pink crystal! I found a pink crystal!" I immediately rushed over. She reached out to give it to me. "Oh NO!" she cried. "I DROPPED IT!!" Now we both got down on the floor with our daughter Sakhi, moved all the furniture, and with a light we looked and looked, but we couldn't find it.

hat a tragedy that after all that effort we couldn't offer the bangles to Lord Nrsimhadev. Anyway, that crystal seemed too small. Then, and she said she does not know why, the idea came into her mind to look in the bedroom again. She entered the bedroom, turned left and walked to the windows and there on the floor, right in the middle of the space between the wall and the bed, was a single pink crystal. It was a perfect match with the other crystals on the bangles.

"I have swept this floor many times! she exclaimed. "How could this happen?"

We just could not understand how this could happen. I mixed up the glue and as I waited for it to thicken, I snapped a photo of the last crystal on my finger. On Nrsimha Caturdasi she presented the bangles to the pujari who was attending the altar just after midday. She asked him to accept them, but he said, "No, you have to give them to Jananivas Prabhu first." She pleaded with him but he insisted that she give them to Jananivas Prabhu. Together we went up the stairs to his quarters and told Jananivas Prabhu all that had happened.

He smiled at our daughter (8 years old) and said, "Sakhi. Have you got anything to do with this?" She just giggled and said "No."

I asked whether we should offer them on Gaura Purnima. He replied that we could, but we could also offer them now. I was happy with "now." With a big smile on his face, he took the bangles down the stairs as we followed. He approached Lord Nrsimhadev, and to our great happiness, he removed the bangles the Lord was wearing, and placed our bangles on His powerful arms. Then he brought some Tulasi leaves and a mango from Lord Nrsimhadev and put them in Sakhi's hand. It was an unforgettable moment for us to see the gloriously beautiful, lavishly decorated Supreme Lord Nrsimhadev wearing our bangles with a huge smile.

Thank you Lord Nrsimhadev for accepting our little offerings. Thank you for appearing in Mayapur and allowing us to serve You. Thank you Jananivas Prabhu for encouraging our service. Thank you Srila Prabhupada for revealing that the spiritual world is manifest here in the material world. By your mercy alone we can come here. Without you we would be lost in the darkness of the Kali age.

Source: https://www.dandavats.com/?p=10862

For instance, during the last Gaura Purnima festival, I called over a devotee in the crowd and asked her to distribute the Lord’s caranamrta to the ladies, which she did. Later, when she brought the caranamrta pot back, she remarked that Lord Nrsimhadeva was very merciful to reciprocate so quickly.

“I was praying this morning that I might be able to offer some direct service to Him, and now you have given me this service.”

“Yes,” I said, “desires are quickly fulfilled in the dham. Just see, the same day you desire, it happened.”

“No, not the same day–the same moment,” she replied. “The very instant I expressed that desire to serve Him, you called me over.”

“Wow! that is amazing,” I acknowledged. “Did you hear about how one devotee’s eye problem was cured at the same time that Lord Nrsimhadeva’s original eyes were placed back, after one donor had bought Him new eyes?”

“Oh, yes,” she told me. “As a matter of fact, I was staying in the same building when Lord Nrsimhadeva spoke to her.” She added, “You know, there was so much energy around that night that nobody could get any sleep.”

Just a few days later, another devotee revealed how Lord Nrsimhadeva helped him. “I was suffering intensely. I could not even stand without supporting myself on the column in front of Lord Nrsimhadeva’s altar. I prayed, ‘Please help me. Take away this suffering condition so that I may serve You fully.’ I then felt all my pain moving up and flowing out of my body. It just left.”

While I was hearing this, I noticed another devotee who had come for the darshan of the Lord. Earlier in the morning this devotee had asked my advice what to do, for she had been afflicted for about two weeks with a severe problem that contaminated her body, that wouldn’t allow her to paint some Deities in Assam, although she had already been commissioned to do it and had an air ticket to go.

“Mataji,” I exclaimed while walking over to her, “Lord Nrsimhadeva is giving instant benedictions. Why don’t you ask Him to remove your problem?”

The very next morning, when she saw me, she said “Thank you so much for the advice! You know, when I arrived home from the temple yesterday, my problem had completely disappeared.”

Some days later another devotee came to the pujari room and told us about a dream, wherein Lord Nrsimhadeva walked and talked with her just like a father. When she asked how she could serve Him, He told her to offer Him some mangoes. It wasn’t the mango season, but she managed to get some, and we offered them for her. This was the year that His Holiness Gour Govinda Swami left his body in Mayapur.

A few days after this tragedy she came again and said, “Actually, I only told you half of the dream. Lord Nrsimhadeva also said to me, “My pujari is very dear to Me, and I am going to take him back with Me.”

“Oh, don’t do that, please,” I fearfully exclaimed. “We want him to stay here.”

“No, I think I will take him back.”

“And after my pleading with Him for a long time, the Lord firmly announced. ‘All right, then, I will take one of the gurus instead.’”

She concluded by saying, “I told my spiritual master about this dream, and he advised me not to tell anyone. But now, because it has come true, I think I can tell you.”

When I repeated this story to my friend, Visvambhar from Carolina, he said, “This is amazing! My wife also dreamed about Lord Nrsimhadeva and mangoes. You see, yesterday, while she was walking outside the Mayapur campus, she saw a jar of mango pickles in a shop and desired to buy them for Lord Nrsimhadeva. But doubting the purity of the contents, she refrained. However, last night, Lord Nrsimhadeva appeared in her dream and asked, “Where are My mango pickles?”

When Lord Nrsimhadeva first came to Mayapur, all the pujaris were reluctant to worship His awesome form. Bhava Siddhi das was particularly frightened and always very nervous worshiping Him. One night, after putting the Lord to rest, he was leaving the altar, when he heard such a tremendous sound that it made his hairs stand on end. Looking back fearfully, he saw that everything was in place. So he quickly left, locked the door and paid his obeisances, praying for forgiveness for any offense he might inadvertently have committed. At the end of that night he was awakened by the shaking of his bed. Bhava Siddhi was sleeping on the top of a bunk bed. So he thought it must be the pujari below him getting up for mangala-arati (morning worship).

However, when he opened his eyes, he saw Lord Nrsimhadeva sitting on his bed. That fortunate pujari became very fearful, practically to the point of panic. As he tried to get up, Lord Nrsimhadeva place His two hands, which felt like the weight of the universe, on his shoulders. “Be peaceful, be calm,” the Lord consoled him. “I have just come to tell you that when you worship Me in the temple, there is no need to fear Me. Please, give up this fear.”

The Lord then disappeared, but Bhava Siddhi began to run up and down the veranda of the Long Building, where he slept.

“What happened?” asked some concerned devotees. But they received only incoherent replies. They started to think maybe he had gone mad or become haunted by a ghost. Finally Bhava Siddhi ran over the the temple and prostrated himself before the door where Lord Nrsimhadeva is worshiped and offered heartfelt prayers. After some time he became a little pacified, and began walking back to his room. “I wonder why everyone is staring at me,” he thought. When he looked down, the answer was obvious: He had gone to the temple in his night dress.

I saw Bhava Siddhi at last year’s Gaura Purnima festival–he is living in America now–and asked him about that incident. “Yes,” he said. “I still have those two marks from Lord Nrsimhadeva on my shoulders. They are almost gone now, but they are still visible.”

He wasn’t the only one to claim to have seen Lord Nrsimhadeva. Once, a devotee from a nearby Gaudiya Math came to offer worship to Lord Nrsimhadeva and told our head pujari, Jananivas, that on Nrsimha Caturdasi (the Appearance Day of Nrsimhadeva), he had been staying up all night chanting. Then, at the end of the night, Lord Nrsimhadeva manifested Himself in his room. It was the form of Nrsimhadeva from the ISKCON temple, and He appeared to be smiling very sweetly at me. My Guru Maharaj said I was very fortunate and should come here and worship Lord Nrsimhadeva.

Another time the frantic parents of a runaway boy, after searching all over the country, finally heard that their son was at our Mayapur center. They immediately came and spent the whole day looking for him, inquiring at the reception desk and from individual devotees, but they were not at all lucky in tracing him.

At the end of the day, during the sandhya arati (evening worship) of Lord Nrsimhadeva, his mother was praying with folded hands,”My dear Lord, the last time I came here, I happily participated in the chanting and dancing, but now my heart is broken because of my lost son, and I find no pleasure in life anymore. My Lord, if only my son could be returned to me, then I would also raise my hands and chant ‘Haribol, Hare Krishna.’”

As these words left her mouth, a figure passed and stepped before her and Lord Nrsimhadeva: it was her lost son. Both parents have now accepted Vaishnava initiation, started a nama hatta preaching center, and are enthusiastically preaching the Lord’s glories.

There are other stories–some I would be hesitant to repeat, and others that I can’t, having been told them in confidence. The devotees who told me these stories have had their faith and conviction strengthened, and certainly mine was, too, by hearing them. So if others derive the same benefit from reading them–even though they are not sastra (scripture)–it will be most beneficial. They help us advance in Krishna consciousness.>>

Me? Bath Lord Nrsimhadev?

It was about 2002 when we kept a photo of Radha Madhava and 8 Sakhis on our wall, desiring to come to Mayapur. When we arrived here and first came to the temple for darshan, we were surprised they were wearing the same multi-coloured set that they had worn in our photo. When we told Jananivas Prabhu, he smiled and said “They’re greeting you.”

The magic of the Deities’ loving reciprocation in this unique abode is wonderful.

One time we bought a crystal necklace with large pendant for Lord Nrsimhadev, but never saw Him wear it. My wife prayed to Him “Please let me know what I could buy for You that You will like to wear.” The next day when she came to see Him, the merciful Lord was wearing the crystal necklace.

Once just after the Abhisek (bathing) of Lord Nrsimhadev we sat outside the temple on one of the stone benches. His Holiness Jayapataka Swami had just left to preach elsewhere, so he was not celebrating with a feast as he usually did in the Lotus building. So I said to my wife, “If Jayapataka Swami has gone, where will we get prasadam?”

Within about thirty seconds of saying that, a devotee lady in sari we had never met walked over to us with a clay pot and asked me, “Would you like some prasadam?” I gratefully accepted and we shared the delicious mix of subjis inside it, marvelling at this special mercy, and wondering who she was.

More recently I brought a gardenia flower to the temple, and offered it to Radha Madhava. Then I went to see Lord Nrsimhadev. The pujari at His altar took flowers from the feet of Lord Nrsimhadev and out of these he chose a gardenia flower and gave it to me.

I wrote all the above late in the afternoon this Nrsimha Caturdasi(2013). I wanted to continue my service of sharing Nrsimhadev pastimes, but I didn’t have any new pastimes to share. That’s why I began a kind of reminiscence. I stopped writing to go to the Abhisek of Lord Nrsimhadev.

Last year I had written about the incredible disappearance and reappearance of jewells from the bangles we wanted to offer Lord Nrsimhadev. I was a little sad because I didn’t have anything to write this year.

My wife suggested I take two mangos to offer to the Lord. Taking them in a bag, I stopped at our garden to find a gardenia to offer.

It seemed late, so I was hoping I had not missed the Abhisek. I entered the temple from the door behind the Pancha Tattva altar and approached the side of Lord Nrsimhadev’s altar.

A gate had been set up to block people from crowding near the front of the altar. The temple was full of sitting devotees, and a guard protected the gate.

I saw Ganga Prabhu just inside the gate and made a humble request for entry. He motioned to the guard and I was let in.

Ganga said there was a seating area for Prabhupad disciples out in front of the altar. But I wanted to offer the mangos so I carefully stepped forward to the side of the altar. There devotees sitting down on the floor and several standing at the edge of the altar room looking around the edge to watch as the Lord was bathed.

Peeking around to see the divine Lord, I beheld the incredible moment when devotees pour Ganges water, yoghurt, and a variety of other auspicious liquids over the unique form of Lord Nrsimhadev, the “half man half lion” form of Krsna Who protects devotees.

Just then Gauranga Simha Prabhu came out of the altar room and greeted me. I held my mangos up to him, so that he might offer them. He asked me, “Do you want to offer the mangos, or offer Abhisek?”

I said, “Offer the mangos,” because that was what my mind was on.

“Alright,” he said. He took my mangos and walked back into the altar room.

Suddenly I asked myself, “What did he say!? What have I done!” I stared in disbelief as he poured water over Lord Nrsimhadev with a huge conch shell (about 60 cm long).

After some time he came out again. I tried to get near him again and asked, “Would I be allowed to bathe Lord Nrsimhadev?”
“Sure!” he exclaimed. I couldn’t believe my fortune. He took my shoulder bag and hung it on the iron gate. “What about this? ” I asked, pointing to the cloth money pouch around my waist. “That’s all right” he said.

He led me near the edge of the altar room and said “When that devotee moves, stand where he is (on the left side of the altar room) then gradually move forward to bath Lord Nrsimhadev.”

I carefully stepped past Jayapataka Swami who was seated just at the altar entrance, touched the black marble floor of the altar room and stepped up into it.

Naresvara Prabhu was on the right near to Lord Nrsimhadev. As soon as he saw me, he waved me to come over to that side. Overjoyed to be so welcome, I carefully stepped across the wet marble. Then the devotees on the left side called out “Come over here!” and waved to me to go right to the front on the left in front of Lord Nrsinhadev, by Bhakti Vidyapurna Maharaj.

As I stepped back across the wet floor a devotee called out “You HAVE TO take THAT OFF.” (the money belt)

I reached the other right side without slipping and unbuckled my money belt. A brahmacari held it as they all laughed and smiled. I felt welcomed into the spiritual world. Maharaj asked what’s in the bag. I said “money” He grinned: “So we get to keep it.”

A brahmacari held my arm to steady me and indicated I should step up onto the black marble block by the Lord. I got up and Maharaj put a huge conch shell in my hands. He told me to hold the front with my left hand, and the heavy end with my right. I held it and said, “But it’s empty.”

The mood was jovial, ecstatic festivity, and laughter in the highest pleasure of bathing the merciful Lord, Who stood smiling in loving satisfaction, accepting His devotees’ loving service.

“Spin around!” he exclaimed. I turned around and a devotee filled the conch with Ganga water with lotus petals floating in it.

I poured the Ganga and lotus petals over the divine Lord, over and over again as they refilled the conch. Srila Prabhupad said one day we will see Krsna face to face, and here it was happening. I was thrilled to be bathing that same merciful Lord, Whose pastimes I presented on narasimhalila.com.

After some time Maharaj said something and I stepped down by leaning on the nearby brahmacari, who gave my money belt back.

Overwhelmed, I just backed into the little corner of the wall and, palms in pranams, watched the bathing as long as I could. The idea of leaving the altar room didn’t appear in my mind as an option. I had the longest darshan ever, in the altar room. I fixed my eyes on Nrsimhadev under waterfall of nectars from the conch shells held over Him by His devotees.

Jananivas Prabhu was standing
next to me and leaned over to me whilst chanting mantras. Taking this as a hint I started chanting Nrsimha mantras also.

I chanted all the way through the sandalwood paste bath.
Then the pujaris brought in voluminous bins of flower petals. What could be more beautiful than flower petals thrown from all sides, colliding in the air and falling in the transcendental form of Lord Nrsimhadev? Each of us emptied the uncountable tubs of flower petals by grabbing as many as possible with two hands and throwing them as high as we could over and over.

When it was all over the doors of the altar closed and Jananivas and others left. I just kept praying and stood where I was sort of bewildered. Maharaj smiled and approached me and said the pujaris would take care of the rest of cleaning up. With that hint I thanked him and left.

When I came out, Gauranga Simha got me my bag hanging on the gate. He asked if I want some bathing nectar, and I eagerly said “Yes.” He said he had collected this at “just the right moment,” and poured me a honey bottle full of the bathing water. I tasted it and cried out “WOOOH! Pour me some more!” and filled the jar. With a big grin He said “The mercy is really flowing tonight.”

As I entered home I really had something to tell about. Mohini Rupa was amazed because when I put on my best silk dhoti and chadar to go to the temple she had thought, “I don’t know if he should wear that. He might get it wet in the abhisek.” But she dismissed the thought as silly because I’ve never been involved in the abhisek.

Together Sakhi (my daughter), Mohini Rupa and I drank the honey abhisek nectar, smelled flowers offered to Lord Nrsimhadev, and blissfully talked about this wonderful mercy.

copyright © 2013 Amogha das, all rights reserved, this article may not be reproduced for sale without written permission from the author.

A lecture delivered by HH Gour Govinda Swami in Bhubaneswar 14 May, 1995 on Lord Nrsimhadeva’s appearance day.

It was appearing like a flower garland on the chest of Nrsimhadeva. It seems as if a lion had killed an elephant. So many of Hiranyakasipu’s soldiers came out to fight against the Lord, but the Lord, with His sharp nails, tore them apart and all were killed. There are many descriptions.

“Lord Nrsimhadeva’s mouth and mane were sprinkled with drops of blood, and His fierce eyes, full of anger, were impossible to look at. Licking the edge of His mouth with His tongue, the Supreme Personality of Godhead, Nrsimhadeva, decorated with a garland of intestines taken from Hiranyakasipu’s abdomen, resembled a lion that has just killed an elephant.” (SB 7.8.30 )

” The Supreme Personality of Godhead, who had many, many arms, first uprooted Hiranyakasipu’s heart and then threw him aside and turned toward the demon’s soldiers. These soldiers had come in thousands to fight with Him with raised weapons and were very faithful followers of Hiranyakasipu, but Lord Nrsimhadeva killed all of them merely with the ends of His nails.” (SB 7.8.31 )

“The hair on Nrsimhadeva’s head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans. Because of His roaring, all the elephants in the world began to cry in fear.” (SB 7.8.32 )

“Airplanes were thrown into outer space and the upper planetary system by the hair on Nrsimhadeva’s head. Because of the pressure of the Lord’s lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force. Because of the Lord’s bodily effulgence, both the sky and all directions diminished in their natural illumination.” (SB7.8.33 )

“Manifesting a full effulgence and a fearsome countenance, Lord Nrsimha, being very angry and finding no contestant to face His power and opulence, then sat down in the assembly hall on the excellent throne of the king. Because of fear and obedience, no one could come forward to serve the Lord directly.” (SB 7.8.34 )

“Hiranyakasipu had been exactly like a fever of meningitis in the head of the three worlds. Thus when the wives of the demigods in the heavenly planets saw that the great demon had been killed by the personal hands of the Supreme Personality of Godhead, their faces blossomed in great joy. The wives of the demigods again and again showered flowers from heaven upon Lord Nrsimhadeva like rain.” (SB 7.8.35 )

“At that time, the airplanes of the demigods, who desired to see the activities of the Supreme Lord, Narayana, crowded the sky. The demigods began beating drums and kettledrums, and upon hearing them the angelic women began to dance, while the chiefs of the Gandharvas sang sweetly.” (SB 7.8.36 )

“My dear King Yudhisthira, the demigods then approached the Lord. They were headed by Lord Brahma, King Indra and Lord Siva and included great saintly persons and the residents of Pitrloka, Siddhaloka, Vidyadhara-loka and the planet of the snakes. The Manus approached, and so did the chiefs of various other planets. The angelic dancers approached, as did the Gandharvas, the Caranas, the Yaksas, the inhabitants of Kinnaraloka, the Vetalas, the inhabitants of Kimpurusa-loka, and the personal servants of Visnu like Sunanda and Kumuda. All of them came near the Lord, who glowed with intense light. They individually offered their obeisances and prayers, their hands folded at their heads.” (SB 7.8.37-38 )

“Lord Brahma prayed: My Lord, You are unlimited, and You possess unending potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your actions are never polluted by the material energy. Through the material qualities, You very easily create the universe, maintain it and again annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You.” (SB 7.8.39 )
Prahlada Maharaja Offers Prayers

Nrsimhadeva was so angry nobody dared approach Him. Even Laksmidevi couldn’t approach. At last Brahma persuaded Prahlada Maharaja to go and pacify Him. Then Prahlada Maharaja went there fearlessly. All were afraid but Prahlada was not at all afraid of the Lord because he is a dear devotee. He fell flat at the lotus feet of Nrsimhadeva, and Nrsimhadeva put His lotus-like arm on the head of Prahlada Maharaja. Immediately Prahlada Maharaja received the mercy of transcendental knowledge and offered many prayers. We will read some of those prayers of Prahlada, from the 7th canto, 9th chapter of Srimad-Bhagavatam.

Prahlada Maharaja prayed: “How is it possible for me, who has been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahma, and all the saintly persons could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.” (SB 7.9.8)

Prahlada Maharaja continued: “One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.” (SB 7.9.9)

“If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything—mind, words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself.” (SB 7.9.10)

“The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.” (SB 7.9.11)

“Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.” (SB 7.9.12)

Laksmidevi who is sitting on the chest of the Lord, cannot get it. It is very difficult on the part of Laksmi, but a dear devotee of the Lord very easily gets such mercy of the Lord. The Lord has equal vision samah sarvesu bhutesu—‘He is equally disposed toward every living entity. na me dvesyo ’sti na priyah—I envy no one, nor am I partial to anyone. I am equal to all, but a bhakta is very dear to Him. Ye bhajanti tu mam bhaktya—one who does My bhajana with bhakti, they are in Me, I am in them.” Though He is impartial, but He is very partial towards His devotees.

These are all prayers by Prahlada Maharaja. There is one specific prayer, Srimad-Bhagavatam 7.9.14:
tad yaccha manyum asuras ca hatas tvayadya
modeta sadhur api vrscika-sarpa-hatya
lokas ca nirvrtim itah pratiyanti sarve
rupam nrsimha vibhayaya janah smaranti

“My Lord Nrsimhadeva, please, therefore, cease Your anger now that my father, the great demon Hiranyakasipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.”
Nrsimha-Pranama

Yes, scorpions and snakes should be killed. Saintly persons kill them and get pleasure. Sadhus never kill other living entities. This verse says. Therefore we should always offer this prayer, namaste narasimhaya, to be free from fear. Nrsimhadeva kills all inauspiciousness that comes in the path of devotion, therefore we offer Nrsimha-pranama. When we start a journey we also offer Nrsimha-pranama, so no fear, no obstruction, no fearful conditions will be there. Nrsimhadeva comes, kills it. You understand? Therefore we always offer Nrsimha-pranama and this verse says devotees will always remember You, offer You prayer and are free from all sorts of fear.
tasmad amus tanu-bhrtam aham asiso ‘jna
ayuh sriyam vibhavam aindriyam avirincyat
necchami te vilulitan uruvikramena
kalatmanopanaya mam nija-bhrtya-parsvam

“My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahma down to the ant. As powerful time, You destroy them all. Therefore, because of my experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.”(SB 7.9.25)
A Vaisnava has Love for all Living Entities

When Nrsimhadeva offered Prahlada mukti, he refused. Why he refused is stated in this prayer,
prayena deva munayah sva-vimukti-kama
maunam caranti vijane na parartha-nisthah
naitan vihaya krpanan vimumuksa eko
nanyam tvad asya saranam bhramato ‘nupasye

“My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.” (SB 7.9.44)

The munis and sages are only interested in their own deliverance. They go to the Himalayan mountains in search of a solitary place to do sadhana, and there they undergo so many severe austerities and penances. So who thinks of delivering the living entities, the mlecchas and yavanas, those who are in the hellish planet? Western countries mean hellish planets. The sadhu thinks of the suffering conditioned souls and goes there to preach and inculcate Krsna consciousness unto the mlecchas, yavanas, demons. Only a Vaisnava like Prahlada Maharaja. Otherwise no one can do it. A Vaisnava, whose heart is so compassionate, so merciful, he has love for all living entities, even the worms in stool, he thinks of their deliverance.
No Better than a Merchant

There is another prayer in Srimad-Bhagavatam:
tat te ‘rhattama namah stuti-karma-pujah
karma smrtis caranayoh sravanam kathayam
samsevaya tvayi vineti sad-angaya kim
bhaktim janah paramahamsa-gatau labheta

“Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You—offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories—who can achieve that which is meant for the paramahamsas?” (SB 7.9.50)

Then, in Srimad-Bhagavatam 7.10.4 Prahlada Maharaja says:
nanyatha te ‘khila-guro
ghateta karunatmanah
yas ta asisa asaste
na sa bhrtyah sa vai vanik

“Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange for service.”

He is no better than a merchant, yes, who does business with the Lord— “I give you this thing, you give me this thing.” Then Srimad-Bhagavatam, 7.10.6:
aham tv akamas tvad-bhaktas
tvam ca svamy anapasrayah
nanyathehavayor artho
raja-sevakayor iva

“O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship.”
The Prayer Everyone Should Offer

Then the next verse of Srimad-Bhagavatam is the only prayer that everyone should offer:
yadi dasyasi me kaman
varams tvam varadarsabha
kamanam hrdy asamroham
bhavatas tu vrne varam

“O my Lord, best of the givers of benediction, if You at all want to bestow a desirable benediction upon me, then I pray from Your Lordship that within the core of my heart there be no material desires.” (SB 7.10.7)

Offer this prayer, and if the Lord grants this boon then material desires will be gone. This is the prayer that all should offer. We have so many lusty desires. Who will root them out? So everybody should offer prayers at the lotus feet of the Lord from the core of the heart. “If You want to give me a boon, please take away all lusty desire so that never at any time, in any condition, under any circumstance will material desires crop up in my heart.” When Nrsimhadeva was ready to give him any boon he desired, Prahlada Maharaja asked for this boon.
Prahlada Asks for One Benediction

Then Prahlada offered the following three prayers:
varam varaya etat te
varadesan mahesvara
yad anindat pita me
tvam avidvams teja aisvaram

viddhamarsasayah saksat
sarva-loka-gurum prabhum
bhratr-heti mrsa-drstis
tvad-bhakte mayi caghavan

tasmat pita me puyeta
durantad dustarad aghat
putas te ‘panga-samdrstas
tada krpana-vatsala

Prahlada Maharaja said: “O Supreme Lord, because You are so merciful to the fallen souls, I ask You for only one benediction. I know that my father, at the time of his death, had already been purified by Your glance upon him, but because of his ignorance of Your beautiful power and supremacy, he was unnecessarily angry at You, falsely thinking that You were the killer of his brother. Thus he directly blasphemed Your Lordship, the spiritual master of all living beings, and committed heavily sinful activities directed against me, Your devotee. I wish that he be excused for these sinful activities.(SB 7.10.15-17)

Prahlada prays for his father, therefore his father was excused. Then what did the Lord say?
trih-saptabhih pita putah
pitrbhih saha te ’nagha
yat sadho ’sya kule jato
bhavan vai kula-pavanah

The Supreme Personality of Godhead said: “My dear Prahlada, O most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified.” (SB 7.10.18)
A Son Like Prahlada Maharaja

If a Vaisnava like Prahlada Maharaja takes birth in some family, twenty-one generations will be delivered. If a son becomes a Vaisnava, what he can do! If you want a son, then procreate a son like Prahlada. Otherwise why will you procreate a child? The hogs procreate hundreds of children, and all eat stool. It is nonsense. If you want to have a son, procreate a son like Prahlada, then his father is glorified and his mother is glorified. He is a real father and she is a real mother. Otherwise they are not a real father and mother, rather they are hog and she-hog, only engaged in sexual enjoyment, nothing else. Then you are procreating all nasty bastard children, hog-like children who eat stool. Hogs produce hundreds of children. Why would you produce such children? There is no need of producing children. If you want to marry, then marry and produce a Vaisnava son like Prahlada. Then the father and mother will be glorified. Otherwise it is condemned.

These are some of the many prayers of Prahlada Maharaja. We should offer such prayers to the Supreme Lord. Especially on this auspicious day we should offer these prayers to Jagannatha, who has assumed the Nrsimha form: “Please give me this boon, on this auspicious day of Your appearance, that no material desire, lusty desire will arise in my heart. Please take out these lusty desires from me.”
vaisakhasya caturdasyam-suklayam sri nrkesari-
jatas tad asyam tatpujot-savam kurvita savratam

This verse is in Hari-bhakti-vilasa, Sanatana Gosvami is quoting from the Padma Purana. This is the tithi, day, today, in the month of Vaisakha. This is the 14th day of the bright fortnight, on this auspicious day, tithi, Nrsimhadeva appears. Therefore, on this auspicious tithi all the devotees observe it by fasting and offering prayers to Nrsimhadeva.
Worship of His Devotee is Superior
prahlada-klesa nasayaya hi punya caturdasi
pujayet tatra yatnena hareh prahladam agratah

On this tithi, this day, before offering worship to Nrsimhadeva, first you should offer worship to Prahlada Maharaja, His dear devotee. His devotee should be worshipped first. Worship of His devotee is superior to the direct worship of the Lord. The Lord appeared in order to protect His dear devotee from the persecution of his demoniac father Hiranyakasipu. So first of all we should offer worship to Prahlada, then we offer worship to Nrsimhadeva. This is the process.
Nrsimha-Caturdasi-Vrata

It is required that you fast on this day. This is the vrata—fasting. You may take a little prasadam, anukalpa, as on ekadasi. It is mentioned in the Nrsimha Purana that Prahlada Maharaja asked Nrsimhadeva how he could develop bhakti towards Him.In answer Nrsimhadeva said: “In ancient days, in Avanti, there was a brahmana named Vasu Sharma, a pandit. He knew Veda very well. He had a devoted and chaste wife named Sushila who was endowed with all good qualities. She was celebrated for her devotion towards her husband. Vasu Sharma and Sushila gave birth to five sons. Four sons were naturally well behaved, learned, and obedient to their father, but the youngest son named Vasudeva, was an exception.” Nrsimhadeva pointed to Prahlada, “Your name was Vasudeva. You had a bad character and were addicted to associating with prostitutes. One day you quarreled and fought with a prostitute. That night both of you fasted because of quarrelling and fighting. Fortunately, the day that you both fasted was My appearance day. Therefore both of you received the auspicious result of fasting on My appearance day.” Therefore we should fast today. “You were born as the son of Hiranyakasipu, my dear devotee Prahlada, and that prostitute took birth as a heavenly prostitute, an apsara, an angel in a heavenly planet, and she got so much material enjoyment there. After that she became My devotee, and now, you are a very dear devotee of Mine also, though born in a demoniac family. Observing My vrata, Brahma is endowed with creative potency. Brahma observes this vrata, nrsimha-caturdasi-vrata, and Siva also observes this vrata, nrsimha-caturdasi-vrata. Observing this vrata, on My appearance day, Sivaji obtained such strength and potency that he was able to kill the demon Tripurasura. Those who observe My vrata on My appearance day, whatever desire they have, they offer to Me, I immediately grant it to them.”
Never Let Material Desires Arise

Nrsimhadeva is very merciful today so offer this prayer: “Please give me this boon, O all-merciful Nrsimhadeva, on this auspicious day of Your appearance, that not at any time, in any condition, under any circumstance will material desire arise in my heart. Please grant me this boon. I ask only this boon. As I develop pure devotion towards You, please grant me this.” This is the only prayer you offer. All of you should offer this prayer. So much lusty desire you have. Nrsimhadeva is very merciful today so He will definitely grant that boon to you. The Lord is unlimited and His katha is unlimited. I hope all of you develop pure devotion to the Lord, and let all obstacles and inauspiciousness on the path of devotion be annihilated by Lord Nrsimhadeva.
Bhagavan Nrsimhadeva ki jaya!
Bhakta Prahlada Maharaja ki jaya!
Goura-premanande Hari haribol!

Questions & Answers

Devotee 1: Gurudeva, in the Caitanya-caritamrta there is the pastime of cleansing the Gundica-mandira, and that has an analogy of cleansing the heart. So, is there an analogy of the pastimes of Nrsimhadeva killing Hiranyakasipu, for the sadhaka?

Gour Govinda Swami: Yes. Killing Hiranyakasipu means killing demoniac attitude. Yes, that is the analogy.

Devotee 1: All the avataras are within Krsna, so what is the need for a separate meditation on the form of Nrsimhadeva?

Gour Govinda Swami: Because the Nrsimha form specifically kills all demoniac attitudes. Therefore, specifically we offer pranama to Nrsimhadeva. Because we have so many lusty desires. We are not devotees at all, we are really demons. So let Him kill all demoniac attitude in us. And also, the material world means it is full of demons; so much enviousness is here. Demons are envious. Devotees are not envious at all. Nrsimhadeva will kill all these things and make your path of devotion free from inauspiciousness, free from obstacles, yes, free from all these hindrances. He will make it clear, then you can very easily tread the path. This is the special characteristic of Nrsimhadeva, therefore we offer prayer.

Devotee 2: Gurudeva, in today’s class it has been told that Lord Nrsimhadeva first killed the adidaitya Hiranyakasipu. While preaching to Prahlada Maharaja, Lord Nrsimhadeva first stated that in his previous birth, though unconsciously, he remained fasting while quarrelling with the prostitute, because that is the auspicious appearance day of Lord Nrsimhadeva.

Gour Govinda Swami: it was a strange coincidence.

Devotee 2: yes, a strange coincidence, Gurudeva, and that is why he got the benefit and was born as Prahlada Maharaja. So does that mean that Lord Nrsimhadeva had appeared before also?

Gour Govinda Swami: Yes, He is kalpa-avatara, in every kalpa He comes.

Devotee 2: Then, when Hiranyakasipu was called adidaitya, what are the lilas of Lord Nrsimhadeva when He appeared before this?

Gour Govinda Swami: Because in all kalpas the Lord manifests this lila. As the two demons, Jaya and Vijaya come and the Lord appears to kill them. It is in all kalpas, not only one kalpa.

Another point is there also. In the lila of Nrsimhadeva Prahlada Maharaja is His eternal associate. How is it that he was born the younger son of Vasu Sharma and was addicted to a prostitute, and he became Prahlada, who is an eternal associate? This is a most important question. When this lila comes to any universe, Prahlada is there, His eternal associate who takes part in His lila. Otherwise how the lila will be manifested without His devotee? That Prahlada comes as His eternal associate. What is this? This is a most important question and nobody is thinking of this thing. This is mentioned in the Nrsimha Purana, when Nrsimhadeva told this thing, ‘you are this and that and did this and that, what you got, you developed bhakti so you were born as My devotee as the son of Hiranyakasipu.’ That is a fact. This son of Vasu Sharma entered into the body of eternal Prahlada. Because he fasted and did vrata palana, observance of vrata, though unconsciously he did it, by a strange coincidence. . .

Devotee 2: Also, Prahlada Maharaja was existing in that body.

Gour Govinda Swami: Prahlada Maharaja is an external associate.

Devotee 2: and so Prahlada Maharaja entered that body?

Gour Govinda Swami: Yes, entered. That happens. Therefore Raya Ramananda came— three are there in him, not one— Visakha Sakhi, Arjuniya Sakhi, and Arjuna. Three are there.

Devotee 1: How is that possible?

Gour Govinda Swami: Yes, baba. There is nothing impossible for the Lord. He can do and undo things. You cannot conceive of it, therefore it is inconceivable. How can you conceive of it?

Devotee 3: How often does Lord Nrsimhadeva appear.

Gour Govinda Swami: Once in a kalpa.

Devotee 3: Once every kalpa?

Gour Govinda Swami: Yes, every kalpa.

Devotee 3: It doesn’t seem like it would happen in every kalpa considering the reason He appears?

Gour Govinda Swami: Yes! He is kalpa-avatara.

Devotee 4: So every kalpa Hiranyakasipu becomes. . .

Gour Govinda Swami: Yes.

Devotee 3: What about Jaya and Vijaya, are they descending every kalpa in this way?

Gour Govinda Swami: Yes, because how will Lord Rama appear? So in one kalpa, in one Treta the Lord may appear, so rama-lila will appear, so nrsimha-lila will also appear. He is kalpa-avatara, in every kalpa He comes.

Devotee 3: It is inconceivable how . . .

Gour Govinda Swami: yes, it is all inconceivable, we cannot conceive of it with a material mind. How can you conceive of it? The Lord’s lila is inconceivable.

Devotee 4: Does that mean the four Kumaras go to Vaikuntha every kalpa, and first Jaya and Vijaya, every kalpa they are going?

Gour Govinda Swami: Yes, yes, every kalpa. He is kalpa-avatara. Nrsimhadeva is kalpa-avatara like Rama, so these are sad-guna-paravastha-avataras, Rama, Nrsimha. In Laghu-bhagavatamrta, Rupa Gosvami has mentioned this. I quoted. Yes, they are kalpa-avatara.

Devotee 1: How is it that in the Srimad-Bhagavatam, in the stories, the different names of the personalities like Prahlada, Hiranyakasipu, the names have a meaning that fit the story. How is that? Like Hiranyakasipu, demoniac qualities, soft bed, gold.

Gour Govinda Swami: hiranya and kasipu; hiranya means gold; kasipu means soft bed. Yes. That means he wants to enjoy everything here. He thinks he is the enjoyer. Krsna is the only enjoyer. He says, “I am bhagavan. Who is your bhagavan?” The name is Hiranyakasipu.

Devotee 1: and Prahlada, what does that mean?

Gour Govinda Swami: Prahlada, ahlada means gives pleasure to the Lord, that is ahlada, prahladahlada-dayine.

Source: http://www.dandavats.com/?p=85540