This video portrays the simple yet hardworking life of a village, where people begin working early each day and continue with their routine. However, when the brahmacharis from Govardhan Eco Village arrive, a positive transformation is felt. Their kirtan is not just music—it touches hearts and brings everyone together. Stickers and calendars are not merely items, but daily spiritual reminders. Dancing becomes a symbol of unity for the whole village. Prasadam is shown as sacred food, lovingly offered and joyfully received. The message emphasizes that Govardhan Eco Village is not only changing villages, but also transforming people’s minds and lives. Viewers are invited to become part of this uplifting change.

Source: https://www.dandavats.com/?p=117874

On 24th April 2026 in Pune, on the occasion of the inauguration of the State Bank of India’s (SBI) Local Head Office (LHO) for Maharashtra Circle, Shri Chaitanya Health and Care Trust received a grant of ₹2 Crores from the State Bank of India (SBI) Foundation for the SBI Gram Saksham project.

The grant was presented by the Hon’ble Finance Minister of India, Smt. Nirmala Sitharaman, in the presence of Shri M. Nagaraju (Secretary, Department of Financial Services), Shri Challa Sreenivasulu Setty (Chairman, State Bank of India), and Shri Siddhilingesh (Senior Manager, State Bank of India & Programme Head – SBI Gram Seva).

The SBI Gram Saksham project focuses on watershed development and water security in Palghar, Maharashtra, enabling year-round irrigation and sustainable agriculture through the creation of farm ponds, wells, and community-led efforts.

Along with improving water access, the initiative promotes organic farming and enhanced rural agricultural practices, ensuring higher and sustainable income for farmers and strengthening their livelihoods.

This has led to multiple cropping cycles, increased productivity, and reduced migration across tribal communities.

Over the past five years, Shri Chaitanya Health and Care Trust has consistently delivered impactful work and has been recognised as an excellent implementation partner for the SBI Gram Saksham project.

The grant was received by Jadu Thakur Das (Mr. Jay Joshi), Head – Strategy & Communication, Govardhan Rural Development, marking a significant step towards rural transformation.

Source: https://www.dandavats.com/?p=117890

Andharupa Dasi ACBSP: Today, our hearts are heavy as we share that our beloved Godsister and dear mentor, Her Grace Saudamani Devi Dasi, has departed this world to return to the eternal shelter of Lord Caitanya.
As a dedicated disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Saudamani Mataji was a pillar of strength and a beacon of devotion for over 50 years. Her life was a masterclass in the “art of remembrance,” as she tirelessly shared her personal realizations and memories of Srila Prabhupada.
Saudamani Mataji was a “Vaishnavi saint” whose presence inspired many to deepen their own devotion. She faced her final days with the same integrity, tolerance, and humor that characterized her life, leaving us with a profound example of how to live and leave this world in pure Krsna Consciousness.
As we offer our humble obeisances at her lotus feet, we pray that she is now joyfully reunited with Srila Prabhupada and her beloved Lords in Goloka Vrindavan.
“He lives forever by his divine instructions, and the follower lives with him.”
Hare Krishna.

Source: https://www.dandavats.com/?p=117892

By Sidharth Chhabra

In the Srimad Bhagavatam 1.5.22 purport, Srila Prabhupada said:“When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. The Personality of Godhead and His transcendental name, fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of the Lord have recommended that the subject matter of art, science, philosophy, physics, chemistry, psychology, and all other branches of knowledge should be wholly and solely applied in the service of the Lord.”

A research group at Michigan State University is now using the latest advances in medical science and machine learning to study the effects of chanting the Maha-mantra. The group is looking for eager students to join the research.

Read more: https://iskconnews.org/mantra-meditation-research-phd-internship-opportunities-at-msu/

By Rukmini Devi Dasi 

Around a dozen religious scholars, clergy, and spiritual practitioners gathered at ISKCON of DC in Potomac on April 17–18, 2026, for the 29th Annual Vaishnava-Christian Dialogue, an ongoing forum dedicated to fostering mutual understanding and spiritual exchange between the Vaishnava and Christian traditions.

This year’s theme, “The Spirituality of Interfaith Dialogue,” invited participants to reflect not only on theological questions, but also on the personal and devotional dimensions of genuine encounter across the two traditions. Rukmini Devi Dasi, one of the co-founders of the dialogue, along with her husband Anuttama Dasa, shared her personal reflection on this year’s gathering:

Read more: https://iskconnews.org/this-is-heaven-vaishnava-christian-dialogue-cultivates-divine-presence-in-dc-gathering/

Today marks the seventh day of Chandan Yatra, completing the first seven days of this beautiful festival. Each day, the Lord is dressed in different vesas, bringing a fresh and joyful darshan for everyone.

Today, Madhava and Chota Madhava appeared in Chakra Narayana Vesa. The soft blue tones and delicate decorations give such a calm and cooling feeling. Even Giriraj Govardhan looks especially beautiful today, dressed in blue and decorated so gracefully, adding to the whole atmosphere of Vrindavan mood.

Chota Radha Madhava are dressed in bright yellow, surrounded by so many fresh flowers. The combination of yellow, blue, and the natural floral setting creates such a gentle and pleasing darshan. Krishna with His flute and peacock feather, and Srimati Radharani in her golden yellow dress, look so natural and full of life, as if They are simply enjoying Their time in the forest.

Alongside this, we can remember a prayer by Rupa Goswami:

“The elephant of my mind is drowning in the waters of material illusion. Held by the crocodile of the threefold miseries, it cries in fear. O Lord Hari, please rescue it with Your Sudarshana chakra.”

It gently reminds us to bring our thoughts and struggles to the Lord and depend on Him for clarity and shelter.

Today is also the final day of the Boat Festival for Chota Radha Madhava. For the past seven days, Their boat pastimes have brought a peaceful joy, as They moved gently on the water and gave darshan to everyone.

The festival continues, and soon we will see the Boat Festival of Lord Jagannatha. Just yesterday, He appeared in Govardhana Vesa, also dressed in blue, reminding us of His pastime of lifting Govardhana Hill and caring for all His devotees.

May these days of Chandan Yatra quietly bring peace to the heart and keep us connected in remembrance.

Jaya Jagannatha
Jaya Radha Madhava

Source: https://www.thewalkingmonk.net/post/_bond

Today is a deeply auspicious day as we honor the divine appearance of Śrī Sītā Devī and Śrī Jāhnavā Devī, along with the disappearance of Śrī Madhu Paṇḍita. These sacred personalities are not like conditioned souls who are bound by material nature. They are eternally liberated, always situated in the Lord’s internal potency, and never subject to fall down. By approaching their mercy, one can very easily receive the mercy of the Lord, for when they bestow their grace, everything becomes possible.

As conditioned souls, we are constantly influenced by the external energy, repeatedly falling into illusion unless we remain under the shelter of the Lord’s internal potency. Therefore, we pray to take refuge in that divine energy, which manifests in various forms such as Śrī Sītā Devī and Śrī Jāhnavā Devī. Their compassion and protection guide the soul back toward spiritual steadiness and devotion.

There is a beautiful pastime connected to this day. When Lord Rāma was in exile, He came to Māyāpur, specifically to the island of Modadrumadvīpa. Seeing Him smiling, Sītā Devī lovingly inquired about the reason. Lord Rāma explained that in that age He had sent Her to the forest, but in the age of Kali He Himself would go to the forest and accept sannyāsa. He further revealed that when She would be in the forest, He would worship a golden deity of Her, and in Kali yuga, when She would be separated, She would worship Him in a golden form. Hearing this, Sītā Devī was not pleased, as both situations carried the pain of separation from the Lord. This exchange reveals the deep and intimate nature of divine love, where even separation becomes an expression of profound devotion.

On this same day, we also remember Śrī Madhu Paṇḍita, a dear disciple of Gadādhara Gosvāmī, who journeyed from Navadvīpa to Vṛndāvana in search of Kṛṣṇa. There he became the devoted servant of Śrī Gopīnātha. Every day he would recite Śrīmad Bhāgavatam, fully absorbed in devotional service. He is also known for blessing Śrīnivāsa Ācārya with the garland of Gopīnātha before Śrīnivāsa, Narottama, and Śyāmānanda departed from Vṛndāvana carrying the treasured scriptures of the Gosvāmīs. In Goloka Vṛndāvana, Śrī Madhu Paṇḍita Gosvāmī serves as Maṇḍalī sakhī in the group of Campakalatā sakhī, revealing his eternal spiritual identity in the Lord’s pastimes.

On this sacred day, we can offer heartfelt prayers to Śrī Jāhnavā Devī:

“O my dear Śrī Jāhnavā Devī, please have compassion upon your servant and kindly extend the rope of your mercy to relieve the intense suffering I am experiencing. I have taken shelter of the boat of your lotus feet, and I have firm faith that you can carry me across this ocean of material existence. You are the divine energy of Lord Nityānanda and the bestower of Kṛṣṇa bhakti. Please bless me at your lotus feet, which can fulfill all desires. You have already delivered so many fallen souls, and today one more fallen and destitute soul stands before you, begging for your mercy.”

May this day inspire us to sincerely seek shelter at their lotus feet, deepen our faith, and continue on the path of devotion with humility and hope.

Source: https://www.mayapur.com/en/blog/appearance-day-of-r-jhnav-dev-and-r-st-dev

Mother Arca Vigraha left this world on Jahnu Saptami, which this year is May 18.

TEXT

sa ca svarlokam aroksyan
  sunitim jananim dhruvah
anvasmarad agam hitva
  dinam yasye tri-vistapam

TRANSLATION

Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Suniti. He thought to himself, “How shall I go alone to the Vaikuntha planet and leave behind my poor mother?”

PURPORT

Dhruva had a feeling of obligation to his mother, Suniti. It was Suniti who had given him the clue which had now enabled him to be personally carried to the Vaikuntha planet by the associates of Lord Visnu. He now remembered her and wanted to take her with him. Actually, Dhruva Maharaja’s mother, Suniti, was his patha-pradarsaka-guru. Patha-pradarsaka-guru means “the guru, or the spiritual master, who shows the way.” Such a guru is sometimes called siksa-guru. Although Narada Muni was his diksa-guru (initiating spiritual master), Suniti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the siksa-guru or diksa-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to sastric injunctions, there is no difference between siksa-guru and diksa-guru, and generally the siksa-guru later on becomes the diksa-guru. Suniti, however, being a woman, and specifically his mother, could not become Dhruva Maharaja’s diksa-guru. Still, he was not less obliged to Suniti. There was no question of carrying Narada Muni to Vaikunthaloka, but Dhruva Maharaja thought of his mother.

Whatever plan the Supreme Personality of Godhead contemplates immediately fructifies. Similarly, a devotee who is completely dependent on the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord fulfills His wishes independently, but a devotee fulfills his wishes simply by being dependent on the Supreme Personality of Godhead. Therefore as soon as Dhruva Maharaja thought of his poor mother, he was assured by the associates of Visnu that Suniti was also going to Vaikunthaloka, in another plane. Dhruva Maharaja had thought that he was going alone to Vaikunthaloka, leaving behind his mother, which was not very auspicious because people would criticize him for going alone to Vaikunthaloka and not carrying with him Suniti, who had given him so much. But Dhruva also considered that he was not personally the Supreme. Therefore, if Krsna fulfilled his desires, only then would it be possible. Krsna could immediately understand his mind, and He told Dhruva that his mother was also going with him. This incident proves that a pure devotee like Dhruva Maharaja can fulfill all his desires; by the grace of the Lord, he becomes exactly like the Lord, and thus whenever he thinks of anything, his wish is immediately fulfilled. (SB 4.12.32)

Giriraj Swami:

In the next purport Srila Prabhupada expresses sentiments that express my own feelings on this occasion:

TRANSLATION

The great associates of Vaikunthaloka, Nanda and Sunanda, could understand the mind of Dhruva Maharaja, and thus they showed him that his mother, Suniti, was going forward in another plane.

PURPORT

This incident proves that the siksa- or diksa-guru who has a disciple who strongly executes devotional service like Dhruva Maharaja can be carried by the disciple even though the instructor is not as advanced. Although Suniti was an instructor to Dhruva Maharaja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Maharaja did. Still, Dhruva Maharaja was able to take his mother with him. Similarly, Prahlada Maharaja also delivered his atheistic father, Hiranyakasipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikunthaloka either his father, mother, or siksa- or diksa-guru. Srila Bhaktisiddhanta Sarasvati Thakura used to say, “If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission—propagating Krsna consciousness—to be successful.” The Krsna consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Maharaja, then he will be able to carry me with him to Vaikunthaloka. (SB 4.12.33)

Giriraj Swami:

We do not know how many souls Srila Prabhupada has delivered back home, back to Godhead, but certainly Mother Arca Vigraha is one of them. And I am sure that Srila Prabhupada is very pleased that one of his spiritual dependents has attained the perfection of life. I am also sure that others also have attained the same perfection by Srila Prabhupada’s mercy. And the devotees who were personally associated with Mother Arca Vigraha are also fortunate, because from her elevated position now she can bestow her special mercy upon them and help them in their spiritual lives.

Shortly after Mother Arca Vigraha left, I visited South Africa. I didn’t particularly expect anything different, but soon after I got there I could feel Mother Arca Vigraha’s desire to give mercy to various devotees whom she knew, especially those who had been with her and those who had served her in some way. It was an adventure as she revealed to which devotee she wanted to show special favor. And the same process is continuing today.

So, we have fond memories of her as we knew her, and we believe that she has gone to the realm of Sri Chaitanya Mahaprabhu and Radha and Krishna and that she can bestow her blessings upon us. She is ready and eager to bestow her mercy upon her associates and friends, and upon the devotees whom she knew and appreciated when she was here. Her mercy is very strong and powerful, and I feel we are very fortunate and blessed to have known her and to have had the opportunity to associate with her and to be able to receive her blessings even now.

Mother Arca Vigraha ki jaya!

Sundarananda dasa:

With Mother Arca Vigraha, the joy of being a devotee and her heart-feelings for Krsna and the devotees were so alive. All her being, all her self, was full of life and her desire to serve Krishna and the devotees, just radiating this enormous desire to please Krishna, to serve Krishna, to serve the devotees and the spiritual master. It was like seeing everything we read put into practice. It was practically not seeing a human being but seeing a completely spiritual soul in action, in service to Krishna. I never saw her as a material body. Looking at her, I saw her service, her desire to please, her strong determined feelings for Krishna and guru and the devotees.

Hare Krishna.

Kandarpa Manjari dasi:

Mother Arca Vigraha has definitely been an inspiration in my spiritual life. The main inspiration was her service attitude toward you, Maharaja, and toward the other devotees. And her non-judgmental attitude toward the Vaishnavas—the way she was always willing to give the devotees the benefit of the doubt and encourage them and her example of always being enthusiastic to serve were both very inspiring.

When I first arrived in South Africa in 1990, some of the devotees—Nama Cintamani, Kuntidevi—greeted me, and they pointed out Mother Arca Vigraha, saying, “See Mother Arca Vigraha? She’s very advanced.” And of course, I, with my material vision, thought, “Really? Oh.” But as the years went by and I heard more about her, I realized why she was so advanced. I saw that in her different services in South Africa—in her service to the Deities, the devotees, her spiritual master, everyone—she was entirely selfless. I thought, “Oh, this is the real sign of advancement, that someone is willing to give up everything—one’s pride, everything—to serve.” Only then did I begin to realize what the devotees had meant.

I finally met Arca Vigraha when Maharaja was able to go to India after so many years. She and I were on the same flight back to South Africa. I had always wanted to speak with her, but I didn’t know how to approach her. But she just jumped out of her seat and came and sat right next to me and made me feel really important. She said, “Here, look at these pictures!” They were pictures of Maharaja and the life members in Bombay, and she took the time to explain each incident. Her enthusiasm overwhelmed me, and I thought, “This is such a kind-hearted devotee.” She just had an art of making you feel important, even though you weren’t. She was really amazing. It showed that even in her relationships she was selfless: she just wanted to encourage you all the time; she didn’t want anything for herself.

Then I went to Vrindavan. It was about five months before she left her body, and when I saw her I thought to myself that I didn’t know how to deal with her, because she was leaving her body, which is a very traumatic experience. But she must have read my mind or something, and she just walked up to me as if nothing was going on in her life except how much she was in love with Vrindavan. It was in the temple restaurant, and she hugged me and said, “You better come and see me before you leave”—really begging me to come. Unfortunately, I couldn’t fulfill her desire, because we were in a rush to leave and were with a whole group of other devotees. I thought I would see her when I returned to Vrindavan, because I was planning to go back the following year.

Then I heard that she had left her body, and I felt very upset. But then I had a dream about her, at the same time that Maharaja went to South Africa after her disappearance. And in the dream we made peace and she forgave me that I had not come to see her.

I feel that her example is my inspiration and example. When Maharaja was very sick and came to America in 1999, Mother Arca Vigraha was instrumental in helping me, because I used to pray to her to inspire me and help me to cook for Maharaja to make him feel better. She was a figure, an instrument, to instruct and help me, even though she was not physically present. And the same thing happened today. Although I have been very sick for the last few days and have not been able even to cook or do any housework, somehow I got up early and had energy to cook. This was definitely Mother Arca’s mercy, that on her auspicious disappearance day she again empowered me to serve the devotees. And I prayed to her that I could learn to become more selfless, like her.

Hare Krishna.

Kuntidevi dasi:

My mind is so filled with memories of Mother Arca Vigraha that it is difficult to isolate what inspired me about her, and what inspires me about her now. There is so much. But a few days ago I was thinking how Mother Arca Vigraha embodied the two most important devotional principles: chanting the holy names and serving the Vaishnavas. As Kandarpa and Sundarananda mentioned, she performed these two activities with great determination and enthusiasm.

She would get up early each morning, at about three o’clock, and she never failed to chant her sixteen rounds. She worked very hard. When she was painting the Deities in Vrindavan she would hardly sleep for days or sometimes weeks. Even when we were still in South Africa, before we moved to India, she would paint until late at night. I would come back at about 10 p.m. from the day’s book distribution and the evening preaching program at Yeoville, ready to collapse. But Mother Arca Vigraha would be awake, so we would talk and discuss until late at night, sometimes reading from the Bhagavatam. And the next morning she would be up at three o’clock, ready to start another day. But although she would rise very early, she would often encourage me to take a little extra rest.

She always said that Jayananda Prabhu was her model. Hearing about his example inspired her with the determination to always finish her rounds, no matter what. She had such a taste for service that she often said she wanted to become like the Six Gosvamis. She lamented that she had to sleep at night. Once, when we were taking a course in Vrindavan on The Nectar of Devotion, she said that the real nectar of devotion was to do service.

Her service to the devotees was amazing. She was everybody’s friend, and she made everybody feel important and special and loved. She would greet you in such a way that you would feel that you meant everything to her. One day, before I began to stay with her, I went to visit her at her house in Yeoville. I knocked on the door, and when she opened it she exclaimed, “Oh, Kuntidevi!” with such joy. And I thought, “Wow, she really likes me.” Then just about an hour later somebody else came and knocked, and when she opened the door she greeted each person with the same joy and enthusiasm. I was quite shocked at first to realize that it wasn’t just me, but then I realized what a special quality it was to be so warm and gracious—not just as a social mannerism, but from the love in her heart.

I miss her as a friend. She was, in Krishna consciousness, the person with whom I had the deepest friendship and the deepest relationship. I haven’t really had another friend like her. I miss her a lot. I often share thoughts and experiences with her in my mind. Or something happens and I immediately think of her—funny things especially, because we used to laugh at the same things. And also confidential things, things I wouldn’t easily share with anyone else. And I would think, “Oh, Mother Arca would have laughed at this” or “I have to tell her this.” But she is not here in the same way anymore. Still, in another way she is still here and very supportive as a friend and as a devotee.

Although we were friends, Mother Arca Vigraha was older and more experienced. I learned a lot from her training, her instructions, and her association. I was telling Vrajesvari the other day how Mother Arca had a juicer that she had received as a wedding gift, thirty years or so before I met her. She took such good care of this juicer that it was in first-class condition so many years later, even though she used it every single day.

This was one of the first practical lessons I learned from her—to take the machine apart immediately after every use: to wash every piece, dry every part, put it together again, and pack it away. I learned how to take care of things and to perform even simple tasks thoroughly. This may not seem like a very profound lesson, but actually Srila Prabhupada said that Krishna consciousness means to be conscious, and she taught me to become more conscious of details.

Another thing I was remembering the other day—I was wrapping something—was how we used to wrap her paintings in Vrindavan. Again, she did it with such care and precision and artistry, the way she did everything. To maintain herself, she would paint floral still lifes, like the ones on the calendar in our kitchen. She was very, very sick at that time, and the pain in her arm was almost unbearable, but somehow she would still paint. So I would go to different places in Vrindavan—sometimes in the fields—to collect flowers for her to paint. It wasn’t so easy to find flowers on stems in Vrindavan, because people there grow flowers mainly for garlands. So sometimes I would go to Delhi, and there was one really nice flower market at Khan Market, and I would pick out some beautiful flowers and bring them back for her. We would arrange them in one of her colorful Rajasthani ceramic vases, and then she would just paint for days. It was a momentous effort every time. But she was so determined. Then we would have to package the paintings so that Sara, her daughter and agent in South Africa, could sell them. Mother Arca Vigraha was very particular about packing her paintings. By watching her and helping her, I got a sense of her meticulousness, and eventually I was entrusted with packing them. When a person who is such a perfectionist and who has such fine taste entrusts you with something so dear to them, it really means a lot. Of course, in some ways she entrusted her life to me, but at the time packing her paintings meant a lot to me.

Although I fall far short in every respect, I have often thought that my service to Mother Arca Vigraha prepared me for my service to you, Guru Maharaja, because you are also a perfectionist with very sensitive and refined tastes, and you also have an artistic temperament in many ways. It was good training to serve her before trying to serve you.

Apart from being an amazing devotee, Mother Arca Vigraha was just a wonderful person. Nowadays we often speak about devotees being “balanced.” I feel she was balanced—as a human being and as a devotee—in the sense that she was very deep in spiritual life, very deeply absorbed in Krsna consciousness, but not fanatical at all, not dogmatic at all, not exclusive of anybody or anyone’s belief. She saw the essence in everybody and often said that we should see the divinity in everyone. And she had great respect for all living entities—even the dogs. When she saw the dogs suffering in Vrindavan, she would cry. Sometimes she would cry and say she was crying for the whole world. Of course, her emotions were heightened by her particular situation, but she was very sensitive.

She would befriend all kinds of devotees, even if they were unpopular or ostracized by some. For example, she made friends with Hamsaduta, who was considered very offensive, a renegade in ISKCON, but she made friends with him and welcomed him into her house. At first I was really concerned. I could not understand why she had become friends with him. So I would go to Govinda Maharaja and ask him what we should do about her association with Hamsaduta, and I would write letters to Guru Maharaja asking him what to do. Eventually I realized that she was just following her own heart, so full of purity and spiritual realization. And this was another valuable lesson, to be true to oneself, the way she was always true to herself. She always followed her heart.

Mother Arca Vigraha was not conventional. Sometimes this was quite amusing, especially in the beginning. She was very spontaneous in her devotional service and lived “outside” in her own house, while we all lived in the temple and were all trained to be very strict about everything. There were so many rules and regulations, and the slightest “deviation” had tremendous consequences, or so it seemed. But Mother Arca Vigraha was so spontaneous, and in the beginning she couldn’t get every detail right, like how many times to offer an incense stick or ghee lamp. Later I understood that the purpose of all the rules and regulations is to remember Krishna, and that Mother Arca Vigraha was already remembering Krishna, so what was the fault if she made some small mistakes?

And she always had a very personal relationship with Krishna. I remember that when I stayed with her in her house in Johannesburg she would often talk to Krishna just like she would talk to any other person. And if something disturbed her, she would call out loud, “Krishna!” We weren’t quite sure how to understand her spontaneity, but her relationship with Krishna was indisputably real. Arca was twelve years old when her mother died, and she told me that her father was so grief-stricken that he was unable to take care of her and her older brother. So he handed her over to the care of a Catholic lady, Mrs. Schneider, who lived next-door. Although Arca was Jewish by birth, Mrs. Schneider taught her how to pray, how to call out to God, bowing down with folded hands, in the Christian way. Arca was in great distress about her mother’s death, but Mrs. Schneider taught her to take shelter of God. Mother Arca Vigraha credited Mrs. Schneider for teaching her to develop a personal relationship with God through prayer. And that sense of having a unique and personal relationship with God always stayed with her.

As she grew older, Mother Arca Vigraha explored many different paths of self-realization and God-realization. She inquired into Christianity, the Kabbalah, Sai Baba, Bhagavan Rajneesh, the Rosicrucians—everything there was. She even traveled on the back of a camel through the Sinai desert with a group of Bedouin nomads. And whatever path she followed, she learned everything there was to know about it and then practiced it very seriously. Gradually she rejected all the other theories and came to Krishna consciousness. Then she realized that Krishna consciousness was the process for which she had always been searching and yearning. So when she joined and became a devotee, she already had a lot of spiritual training and realization.

But she was a fun person. Even when she was sick in India, dying, she still had a spirit of fun and adventure. At one stage we were going all over India, seeing different kinds of doctors and healers, going to different types of hospitals (I think I saw every cancer ward in Bombay and Delhi). But through all of it, which was a very heavy experience, she always had a sense of humor. Looking back on it now, I can see how incredible it was to maintain this spirit under such circumstances. But we saw it as an adventure, not only the physical adventure of traveling through India, but also a spiritual adventure, a journey. It was a very dynamic time. All these things would happen to us, and it was a great experience. We had some very unusual experiences.

One summer, when Mother Arca Vigraha’s frail health could no longer tolerate the intense heat in Vrindavan, we flew to northern India, to Kulu-Manali in Himachal Pradesh, in the outer ranges of the Himalayas, near the border of Tibet. Manali, situated higher up in the valley, is a famous tourist resort, both for wealthy Indians and Western hippies. We chose to stay in the lower village of Kulu, situated on the banks of the river Vyasa.

Bhaktisiddhanta Prabhu in Vrindavan had given us the names of some friends in Kulu. One boy invited us to visit his family in their village, high on the slopes of the mountain. The only way to reach his village was on foot, a steep, three-hour climb from Kulu. There was no way Mother Arca could do such a climb, but she insisted I go. One morning the boy and I set out. The climb was magnificent, with beautiful vistas of the surrounding mountain peaks, named after the seven great sages, and the river below. The scenery and landscape reminded me of something one would see in a National Geographic photo-article. I knew Mother Arca would love it and resolved to take her.

First our friend offered to carry her on his back. Then he said he could take her on a mountain horse, but she was too frail even for that. Eventually we shelved the idea. But at nine o’clock the next morning our friend burst into our room and said, “Come, let’s go.” He had four other men with him, and they had crafted a special palanquin, or palki, for her, complete with curtains and a roof to shield her from the sun. For Rs. 500, they would carry her up and down the mountain.

Mother Arca Vigraha loved the palki and was excited about the climb. Not wanting to miss the beautiful scenery, she had us take down the curtain and the roof, and she made herself as comfortable as possible, sitting cross-legged, sketching. Although paid for their services, the palanquin bearers carried her with the utmost care and respect. She had that effect on people: everyone she met wanted to serve her and please her. And these people recognized her as someone special, a “holy mother.” Wherever we went around Kulu, people would offer respect and address her as “Holy Mother.”

Eventually we reached the village. First we visited the village temple, where there were a Deity of Lord Ramachandra and a Shiva-lingam, and then the boy took us further up the mountain to his family home. His family lived in a simple log cabin—the sheep downstairs, the people upstairs—overlooking groves of almond and apple trees. Huge hemp bushes grew wild everywhere.

Mother Arca Vigraha was fascinated by the villagers’ simple, self-sufficient way of life. They grew their own wheat, dal, and vegetables; herded sheep for wool; and kept short-legged Himalayan cows for milk. They ground their own atta, spun and dyed their own wool, and wove their famous Kulu shawls and tunics. They even built their own houses. With the hemp they made shoes.

With usual Indian hospitality, the mother offered us lunch. She gathered bundles of wheat, ground them in a stone grinder, and with this freshly-ground atta formed thick rotis with her hands. Then she made a sabji of fresh, tiny eggplants with a chili-masala stuffing, and some dal. It was simple, almost primitive, but delicious.

After lunch, we drank fresh water from a stream trickling down the mountain. According to legend, the Pandavas, as well as many sages and rishis, had spent time in the area. It wasn’t difficult to imagine these great devotees living there, drinking fresh water from the streams, eating fruits and berries from the trees, and meditating on God.

Mother Arca Vigraha gained a lot of inspiration from that trip up the mountain. She saw it as a symbolic journey, looking out over the world she was leaving behind and embracing the world beyond.

Then one morning she woke up with intense pain. We knew the cancer had spread, and we returned to Delhi by bus—a fifteen-hour journey, winding down the narrow mountain roads. In Delhi we went straight to Batra Hospital to meet her oncologist, Dr. Gosh. He was very straightforward and told her that the cancer had reached a critical point. Mother Arca Vigraha was shaken. We both realized that she did not have long to live. The only thing she could do was try to control the pain through radiation therapy. So we went back to Vrindavan for a few days and then returned to Delhi.

She wanted her art equipment—pencils and brushes and paints and papers—in case she felt inspired to work. We also took a portable kitchen—stoves, pots, and dry goods. And her special pillow, sheets, and personal effects.

The taxi left us at Batra Hospital. There were throngs of people. Struggling with our luggage, we took our places in a long line leading to the front desk and eventually reached the admission clerk. Our idea was that I would stay under Arca’s bed and cook for her and take care of her. But the hospital refused, and with that, Arca turned around and walked out. “We’re going to Kaya Maya.”

Years before, on a flight from Mauritius to Bombay, Mother Arca Vigraha had met a famous Ayurvedic kaviraja. When she moved to Vrindavan, she started taking treatment from Kaviraja Partap Chauhan, who, it turned out, was a student of the famous kaviraja she had met on the plane. And Kaviraj Chauhan’s “Guruji,” as he was called, ran an Ayurvedic clinic called Kaya Maya in Tughlakabad, outside Delhi.

We piled into an auto rickshaw, with Mother Arca Vigraha in the back on top of the luggage, and I squeezed in next to the driver. When we arrived at Kaya Maya we found that it was just a day clinic. Still, the manager agreed to give us a room—a dark little room full of cobwebs with a simple tap and toilet as an attached bathroom, and another room, a crude cement structure with a tap and a basin, to use as a kitchen.

Every day people would come to consult Guruji. They would wait for hours in the courtyard outside his consulting room, and they would notice us. Partly out of boredom and partly out of curiosity, people would come right up to our door and window and stare at us. And Mother Arca Vigraha, equally intrigued, would stare back. Her artist’s vision always noticed something unique and beautiful about each person, no matter how ordinary he or she seemed.

Mother Arca Vigraha had excellent taste in everything, and she loved fragrant oils. She had one particularly nice oil that she would wear on her sikha. So, the first night at Kaya Maya, at about ten or eleven at night, there was a loud knock on our door. Standing in the door, swaying and hiccupping, was a large man who introduced himself as Guruji’s son. He told us that he had just come from a party and had smelled the exquisite fragrance coming from our room. Mother Arca Vigraha was delighted and said, “Oh, you like it? Come smell.” So she lifted up her sikha and allowed him to smell. Then he started telling us his life story, all the while hiccupping. As we got to know the place better, we understood that he was the black sheep in his family. But he felt so encouraged by Mother Arca Vigraha’s kindness; she always saw the good in everyone and gave them a sense of dignity and self-respect.

This was about six months before she left her body. She was very sick and in great pain. We had no transport to get to the hospital, so every day I would walk down to the main road to hitchhike. When a car stopped I would tell the driver, “Just wait, I have to call my mother,” and run back up to call Arca. It is amazing how many austerities she accepted. She was accustomed to having the best of everything, but here she was, begging rides to go to the hospital.

At the hospital we met people from all over India and Nepal. Some had huge tumors, like footballs, protruding from their bodies. It was almost too much for the human mind to bear. I think the other patients recognized how brave Arca must have been. She was so obviously refined and accustomed to more, but here she was in a mediocre hospital, far away from her family and country and facilities. I think she gave the other patients courage to face their own situations.

After that, we returned to Vrindavan, and she never left again, not even for a day. She became more and more absorbed in Krishna consciousness, and her focus shifted from her life and service in this world to her life and service in Goloka Vrindavan. The next few months extracted from her the ultimate in surrender and purification, and by the time she passed away, her consciousness was highly exalted.

She had taken your instruction, Guru Maharaja—“Just go to Vrindavan and let Radharani take over”—completely to heart. Her faith in guru and Krishna and her love for Vrindavan assured her of complete victory. There is no doubt that she entered the eternal pastimes of Radha and Krishna and Their associates.

Source: https://girirajswami.com/blog/?p=17968

The Vedas recommend that women must always be protected. In her youth, a young woman is protected by responsible parents; in her adult life by the husband and in her old age by elderly children. The protection offered is not in the current sense of exploitation and control , but rather in the provision of an encouraging and suitable environment for the proper material and spiritual well being of the woman . Thus, without being worried about the difficulties that could come from the external environment and being valued for her role in the family a woman would easily give herself to the performance of her dharma(duties) and make spiritual progress.

Often times, women practicing Bhakti who are without the protection of a male family member owing to various reasons beyond their control, do find themselves wondering about how they can adapt to this recommendation from the Vedas. Just like there are numerous examples in our scriptures about women being nicely protected by male family members there are also examples of women who had to live without that. Now what did those women do? How did they live their lives? Where did they find their shelter? Reading about their example can be very pacifying for a heart seeking proper direction.

The Rules And Regulations Of Bhakti and the Holy Names

In the Ramayana, Sita had to be without the protection of a husband , or a father or a son atleast twice in Her pastimes. When She was kidnapped by Ravana and taken to Lanka, Ravana took Her around his opulent palace, tried to attract Her to his riches and also told Her that all his queens would become Her slaves. However Sita was not attracted to any of those things for She was completely chaste to her husband, Lord Rama. As the Ramayana progresses we also find that no matter what Ravana did, Sita remained unshaken in her love and chastity for Lord Rama and thus she was always protected even while being in a very hostile environment in Lanka.

From Sita’s example we can see how she remained true to her values and that protected her from the various allurements offered by Ravana. Her constant meditation on Lord Rama and His qualities gave Her tremendous strength through Her ordeal. This can be a starting point for many single “unprotected” women, i.e. to find their protection in sticking to values based on the rules and regulations of Bhakti and constantly meditating upon the Lord through His Holy Names. In the face of temptation, this is the one thing that can help everyone in remaining protected from succumbing to their own lower nature. Also, if one follows the rules and regulations of Bhakti sincerely, Krishna offers complete protection to them. While some primarily depend upon pepper sprays, self defense techniques and protection dogs many primarily depend upon the Lord and consider the others as secondary sources of protection.

The Guru and The Association of Vaishnavas

Later in the Ramayana , we find Sita was abandoned near the hermitage of the great sage Valmiki. She had to not only deal with the emotions of being cast off by her husband but also deal with the embarrasment of facing questions about her situation from the sages and their wives residing at the hermitage. Along with this, She was also in an extremely vulnerable state being pregnant. Valmiki Rsi arranged for Sita to live with the ascetic women near his ashrama. They took care of her just like they would care for their own daughter. Not only did Sita live there Herself as a single woman, but she also gave birth and raised her two sons Luv and Kush in that hermitage. By following dharma properly, living in the association of Guru and Vaishnavas and Her own purity , Sita did not harbor any bitterness in her heart and neither did she let her children develop a negative mindset towards their father Lord Rama. On the other hand Luv and Kush were raised as spiritually minded boys by Her with the support of the lady ascetics and Valmiki Rsi.

While the starting point is to take shelter in the rules and regulations of Bhakti, one can follow further in the footsteps of Sita by also taking shelter of a Guru and living in the association of Vaishnavas or like minded spiritualists. A woman maybe alone and not have a father, a husband or a son, but by Srila Prabhupada’s mercy she and everyone else have access to the principles of Kṛṣṇa consciousness or dharmā. She has the possibility of having the shelter of a bona fide guru who is the representative of Kṛṣṇa. And she has Kṛṣṇa Himself just like Sita had Rama. As said by Narottama Das Thakur in his Nama Sankirtana bhajan,

sri-caitanya-nityananda sri-advaita-sita

hari guru vaishnava bhagavata gita

“All glories to Sri Caitanya and Nityananda! All glories to Sri Advaita Acarya and His consort, Sri Sita Thakurani. All glories to Lord Hari, to the spiritual master, the Vaishnavas, Srimad-Bhagavatam, and Srimad Bhagavad-Gita. “

Those four things will keep everyone’s sanity, and safety intact so that one can continue in Kṛṣṇa consciousness. At www.BhaktiWomen.org we wish the very best strength and protection to all women in their Bhakti.

– With excerpts from a lecture by HG Harivilas Prabhu[ACBSP] on ” Powerful Feminine Qualities”

This article first appeared at the link: http://bhaktiwomen.org/?q=content/protection-single-woman

For more resources for women go to www.bhaktiwomen.org

Source: http://www.dandavats.com/?p=19094

Shrimati Sita Devi is the daughter of the Earth goddess, Bhumi Devi, and central figure of the Ramayana. InMaharishi Valmiki’s own words, Ramayana is known as the noble story of Sita “Sita-ayah Charitam Mahat”.

Her glories are sun by the poet-saint Thyagaraja in his “Shri Janakatayane”

Oh daughter of Janaka, the blessed refuge of souls! Oh Consort of Shri Raghu Rama, bedecked with shining gem-ornaments! Pray, protect me always! You are the wind that destroys the clouds of demons like the hundres-headed Ravana; You are the indweller in the hearts of the devotees; Your Feet shine with the lustre of gems set in the crown of Indra.

King Janaka was the wise and benevolent King of Janakpuri and although a great saintly king he was childless. ‘Rajarshi – a king who lives like a sage: that was how king Janaka of Videha dynasty was renowned. He ruled over the kingdom of Mithila. He looked upon his people with love and affection.

The Finding of Sita Devi in a casket in the Earth:

Janaka maharaj was ploughing a piece of land and then to prepare it for conducting a Yajna (spiritual sacrifice). He unearthed a golden casket in which he found a beautiful girl and was overjoyed. A land ploughed by the yoke is called ‘Sita’, and so he named the baby as Sita. With the arrival of the baby, the king’s good luck appeared to soar up. His queen also gave birth to a daughter who was named Urmila. The royal couple brought up the children with great affection. They gave them a good education. The twobeautiful girls, by their noble qualities, good behavior and intelligence, endeared themselves to one and all and grew to become ideal princesses.

Sita grew up and played in the palace of Janakaraj. She became well known for her beauty as well as her devotion. She could often be seen absorbed in the Deity of the Lord of the Surya-vamsa. She would when on her own, sometimes lovingly enact the pastimes of the various forms of the Lord and relish His pastimes. In this way she revealed to those close to her that she was no ordinary young girl.

Her fame like her beauty became well known, and soon it was time for her to be betrothed and then married. As with kshatriya kings of those days Janakaraj organised that all the worthy kings and princes would come, there would be a challenge for her hand, and the victor would become her husband.

The story goes that one day, revered sage Parashurama came to visit king Janaka. He carried a bow with him. He left it at the doorstep of the royal hall and went inside. Sita saw the bow, ran to it and began playing with it as if it was a play-horse. Only those with great physical strength and daring could lift and handle the ‘Vaishnava’ bow. When Parashurama came out, the bow was missing. Ordinary persons could not lift it with ease and he, curiously looking around, spotted Sita playing with it as if it was a play-horse. The sage and the king were astonished.

The great Sage Parashurama, who is a partial incarnation (shaktyavesha avatara) of Vishnu then blessed Sita and said to king Janaka: “My dear king, only a great, and strong person can wed this girl of such capacity. Arrange a ‘Swayamvara’ (where the brides choose their spouses for their prowess) for her and let the most suitable person in the three worlds the marry her.”

In course of time, Sita and Urmila attained maturity.

King Janaka possessed a bow said to have been blessed by Lord Shiva. It was a great bow and the king decided to marry off his daughter to one who could lift it and charge its arrow. He prepared for a Swayamvara.

The challenge is sent out, “The Man Who Conquers the ‘Shiva, Bow’ Weds Sita”, and so all manner of qualified princes and “wannabe’s” came from all over the world. But how to find such a heroic young man to wed such a girl?

Many noble princes from several kingdoms came aspiring for the hand of the beautiful damsel Sita. But they were awed by the mighty bow and, saluting it turned away.

Sage Vishwamitra, accompanied by his disciples Rama and Lakshmana, arrived at Mithila. The princes, sons of renowned king Dasharatha, had conquered many demons (‘rakshasas’). King Janaka felt glad at their arrival.

Vishwamitra told Rama:“Dear Ramachandra, pray to Lord Shiva and take to the bow.” Shri Rama bowed to Vishwamitra and offered his respects. He then prayed for the grace of Lord Shiva, went and raised the bow with ease and thrust an arrow. As he bent the bow, it broke. Sitadevi came and garlanded him and accepted him as her husband. The news reached king Dasharatha who rushed to Mithila with his entourage. The marriage of Rama and Sita Devi was solemnized in a grand manner.

After this event, Dasharatha spent many happy years ruling the kingdom. Old age gradually crept on, and he decided to retire. He naturally thought of handing over the reigns of the kingdom to his eldest son Rama. He wanted to spend the rest of his life in meditation, away from the worries of physical life. He consulted his elderly priests and decided on the day of Shri Rama’s installation on the royal throne.

The king was very joyful on the auspicious day. His senior consort Kausalya Devi was engaged in worship and serving the elders and priests. People in the kingdom were rejoicing and eagerly looked forward to the coming coronation.

King Dasharatha’s third consort was Kaikeyi. She too was very affectionate towards Rama. But carried away by the advice of her maid Manthara, she claimed that her son Bharata should Succeed as the next king, and that Rama should go to forest for fourteen years. Dasharatha was shocked to hear this. All his pleadings with Kaikeyi to change her mind proved in vain.

A long time ago, the King had promised her that he would fulfil two wishes of hers. Now, as a fulfillment, she demanded that the king install Bharata as the Crown Prince and that Rama should go to forest for fourteen years.

Rama came to know about this, consoled his father and said he would go to the forest to fulfil his pledge. Rama immediately discarded his royal robes and ornaments and wearing sack-clothes, prepared to leave for the woods. Kausalya was grief-stricken. Rama pacified her and obtained her permission to leave.

After meeting his mother, Rama went to his wife Sita. She was then bubbling with joy at the impending coronation of her husband and was performing worship for his good; she was giving away doles and offerings.

Looking at Sita’s joy and celebration, Rama felt it painful to inform her that he would not be crowned and that he would be leaving for the jungle. He knows she would be shocked. Looking at his worried face, Sita asked: “You appear to be worried at such a joyous moment. What is the matter? Did anything untoward happen?” She gently wiped the sweat on his face with the edge of her saree.

Rama said: “Dear Janaki, do not feel grieved at what I am going to tell you. I have to leave the capital for a distant place. You should see me off without tears.” He told her about the king’s dilemma and said: I will go to the forest for fourteen years and return. You should remain without anger or sorrow. Be calm. The parents are old. Look after them. Be good and courteous towards Bharata also. Permit me to leave.“

Sita was saddened. She was not sorry either at the canceling of her husband’s coronation or at the demanded crowning of Bharata. But she felt angry that Rama should leave her behind and go to the forest alone. She declared: “My Lord, I can’t stay for a moment in a place without you. In your absence, this Ayodhya will be a jungle to me. The forest wherein you stay will be my kingdom. My life runs under your shadow. It is not becoming of you to leave me behind.”

Rama explained to her the rigours of life in the woods. “Sita, you do not know about jungle-life. It is not a cosy, royal garden; cruel wild animals and evil demons (rakshasas) infest it. You hear ferocious voices. You have to live on roots and wild fruits. A tender lady like you cannot withstand these hazards.You have to pass every day in fear of some impending danger. After all, fourteen years is not a long period.”

Sita would not listen to his pleadings. She insisted: “Whether it is jungle or town, it is my. duty to be with you. I do not care for comforts here. I am not afraid of the difficulties we may encounter in the forest. You are such a lion of a man. Can’t you protect me there?” Tears rolled down her eyes.

Rama eventually had to agree with her: “Sita if you are with me, any jungle is heaven. Let it be, as you desire. Prepare to leave.” Sita happily made preparations for the sojourn.

Rama’s younger brother Lakshmana also insisted that he would accompany them. Rama had to acquiesce.

Deciding to stay at Chitrakoota Mountain, the three-some left and reached their destination.

It was a picturesque area. Many sages had built their ashrams (hermitages) there. They warmly welcomed Rama, Sita and Lakshmana. Rama and Lakshmana built a hermitage for themselves.

After a time, Bharata, with his entourage, came to visit them. He wanted to plead with Rama to return to Ayodhya and assume kingship. He mournfully informed them about king Dasharatha’s passing away. Rama, Sita and Lakshmana were overcome with grief.

All the pleadings of Bharata to Rama were in vain. Rama did not change his mind. At last, Bharata requested Rama to give him his sandals so that he could place them on the throne and rule in the name of Rama. He also decided to reside in the village Nandi as a hermit.

From Chitrakoota, the three went Dandakaranya forest.

The sages of Dandakaranya received them with regard and affection. They told Rama that evil rakshasas and wild animals had been harassing them and sought his help to relieve them of these troubles and protect them. Rama, by nature, was compassionate; he promised them he would free them from the menace of rakshasas.

Sitadevi was worried. At an appropriate time she told Rama: “Aryaputra, let me submit to you a few of my thoughts. Please do not think I am more learned than you. The sages narrated their problems and you promised them you would annihilate the rakshasas and wild animals. You have now forsaken all the royal paraphernalia and have come to the forest. Now you have to live like an ascetic and should not carry weapons. You have a bow and arrows for self-protection. By your promise to the sages, the rakshasas will become your enemies. I am worded about this. We cannot say what danger might hit us at any time. And also, is it just to kill wild animals and rakshasas who have not harmed us in any way? Hatred without reason may result in danger. Please think it over.”

Rama patiently listened to Sita’s words and said: “Devi, listen. We are Kshatriyas by birth and no time is objectionable for us to punish the evil doers. Can the rakshasas attack innocent sages and devour them? Punishing them and protecting theinnocent is our dharma (sacred duty). Your thoughts deserve consideration. You have thought about this matter seriously. I will go about this very carefully.” Sita was relieved at his explanation.

As Rama, Sita and Lakshmana were approaching a spot called Panchavati, they came across a huge banyan tree. Atop it sat a large-sized eagle. They thought it might also be a rakshasas in disguise. But it said: “Raghurama, I am a friend of your father Dasharatha. My name is Jatayu. When you and Lakshmana go out, I will be here with Sita and keep guard. I will try to be of some help to you. “They felt happy that they met a friendly soul in the jungle.

They built a hermitage and lived comfortably for sometime. Close by was the Godavari river. The area was dotted with hills. The jungle trees and plants provided fruits and flowers in abundance. With majestic trees, various plants, chirping birds and attractive animals like the deer, the spot was a feast to the eye.

A demoness, Shurpanakha,was wandering about in that area in search of food. She scented some human beings staying there and came to Rama’s hermitage and peeped in.

She was instantly struck by the graceful personalities of Rama and Lakshmana and wished to marry one of them. She assumed the appearance of a beautiful damsel and asked Rama to marry her.

Rama said: “I am married and my wife is with me here. I cannot bring in” another wife. My younger brother Lakshmana is alone and he is also good-looking. Go to him.“

Shurpanakha then approached Lakshmana and asked him to marry her. He said: “I am Rama’s devout attendant. If you marry me, you will also become a servant and have to be subserviant to Sita. Go back and ask Rama.”

It was a sport between the brothers. She was made to go from one to the other several times and became fed up with this game. She angrily said: “it is because Rama’s wife is here that things are happening this way. I am going to finish her off.” So saying, she came to pounce upon Sita.

Rama told Lakshmana: “No point in being too light-hearted with evil people. Punish her and drive her away.” Thereupon, Lakshmana went and cut off her ears, nose and breasts and thus drove her away.

Shurpanakha, apart from the physical pain, felt humiliated and ran away growling loudly. She was the sister of Ravana, the king of Lanka, a man endowed with immense prowess. Another demon, Khara, who ruled over Janasthana, where Rama’s hermitage was located, was Ravana’s younger brother. Shurpanakha went to Khara and told him of her humiliation. He became wild with anger and, accompanied by a large army, came to attack Rama and Lakshmana. But Rama’s powerful arrows annihilated the enemy force. The sages of the forest extolled Rama. Sita also felt happy, but a nagging worry continued to haunt her.

Shurpanakha then went to Lanka and wailed before Ravana. She narrated her humiliation and the defeat of Khara and his army. She also told him about Sita’s beauty.

Ravana felt sad; anger welled up in him. Should a sister of such a hero as himself suffer such humiliation? Hearing her description of Sita’s beauty, an evil thought entered his mind – that he should abduct Sita!

Ravana thought of many ways and finally decided to seek the assistance of Mareecha, who was his relative. Mareecha shivered at the mention of Rama. He explained to Ravana about the fury of Rama’s arrows. He advised Ravana: “To abduct Sita is a bad idea. Forget it.”

But Ravana was insistent. “If you do not listen to me, your life is finished,” he threatened Mareecha, who then realized that any amount of advice to Ravana would be futile.

Ravana’s plan was to see that Rama and Lakshmana would be lured away from the hermitage; he could then go there and kidnap Sita. He conceived a plan and Mareecha was asked to execute it.

Mareecha assumed the guise of a lovely golden deer and moved about in the presence of Sita. Sighting it, Sita told Rama: “Look at this beautiful deer. If we can catch it, will it not be an ornament to Ayodhya?”

Lakshmana said: “It is not a real deer. It looks artificial. Let us not be fooled by some tricks of the rakshasas.”

But Rama wished to fulfil Sita’s desire and proceeded to follow the golden deer.

However, Rama could not easily catch the deer. In pursuit, it took him far away from their residence. Finally, tired and angry Rama struck it with an arrow. As he lay dying, Mareecha cried out: “Ha, Lakshmana! Ha Sita!” was imitating Rama’s voice.

Sita was worried at Rama’s not returning early when heard this cry. She entreated Lakshmana to go and find out whether Rama was in danger and needed protection.

Lakshmana tried to console her and said: “My brother is the protector of the world. What danger can affect him*? There is no need for anyone to go to his aid. These are all the rakshasas’ tricks.”

But Sita did not think so. She became angry and denounced Lakshmana thus: “You have come with us with some object of personal benefit. When your elder brother is facing danger you are wasting time here. I do not approve of your designs.”

Lakshmana could not tolerate this insinuation. He was worried about the welfare of Sita if he went away leaving her alone. He invoked the demigods (devas) of the forest, and protracted the ashram by placign the Rekha line around it. Then offering respects before Sita he reluctantly left the place.

Meanwhile, taking advantage of Lakshaman and Rama’s absence a ‘Sannyasi’ (monk) arrived at Rama’s hut. He wore saffron robes, had tied his hair into a top-knot and chanted Vedic hymns like any other ascetic.
Sita looked at him and he asked her: “Why are you, such a beautiful damsel staying in this jungle suffering misery?”

Thinking that a respectable sage had come, Sita treated him with reverence and told him about her life-story. She did not comprehend that Ravana ‘had come in disguise.

The Sannyasi said: “I am Ravaneshwara. All the three worlds shudder at the mention of my name.

I have never seen a more beautiful woman like you. Come and be my queen and lead a happy life.”

Sitadevi, hearing these words, was see thing with anger and said: “You wretched man! I am the wife of lionhearted Rama. If you touch me, you will be touching fire!”

In spite of her entreaties, Ravana would not relent. He carried her to his chariot even as she was denouncing him and praying for her protection.

Jatayu, who was sleeping atop a tree, was awakened by Sita’s cries. He immediately jumped forward and attacked Ravana’s chariot, killed the driver and damaged it considerably.

Enraged, Ravana lashed at Jatayu and cut off his wings. Sita was saddened to see Jatayu fall to the ground mortally wounded. Carrying Sita, Ravana flew away in the skies towards Lanka.

As soon as Rama heard Mareecha’s cries, he felt that something was wrong. He hurriedly retreated and met Lakshmana on the way back. Rama’s suspicions grew and sensing something bad, asked Lakshmana: “Brother, What is this? Why did you come?

What about Sita’s welfare? What could happen to her by the time we get back to our place? May we see her again alive?”

They rushed to the hermitage and Rama cried out: “Devi, Janaki, where are you?” There was no answer. The ashram was empty. Rama searched around to no avail. He wandered uttering Sita’s name all over the place. “0 trees, birds, animals, can’t you tell me about Sita’s whereabouts?” At one spot Rama found a bunch of flowers Sita had worn. Nearby lay Jatayu, injured and in agony. It seemed as if the bird was struggling to keep alive only to inform Shri Rama about the abduction of Sita. It said: “Raghurama, Ravana, the king of Lanka, has abducted Sitadevi. I fought him to protect her but he beat me.” With these words, the bird died.

Rama and Lakshmana, full of grief, conducted the last rites of Jatayu in accordance with the tradition.

Ravana brought Sita to Lanka. He showed her his palace and riches. He showed her his rakshasas army. He told her: “Look here, Rama cannot come here. Forget him. There is no one more heroic and rich than I am. Become my queen and lead a happy life.”

Sita did not want even to talk to him. She held a blade of grass before her and looking at it said: “Ravana, you have carried me to this place stealthily when Rama was not present. If he was there at that time, you would have been destroyed. It looks as if your life is now ended.”

Ravana was enraged. He kept her in the Ashokavana garden and engaged demonizes to guard her.
Rama and Lakshmana proceeded in search of Sita. Wandering all around, they arrived at Rishyamooka hill. Sighting them from atop the hill, Sugriva, a king of the monkeys, sent his minister Anjaneya (Hanuman) to meet them and bring them to him.

His elder brother Vali, who also kept Sugriva’s wife for himself, had deported Sugriva from his land. Sugriva narrated his woes to Rama and sought his help. In turn, Rama told him about his own sorrow. Both pledged to help each other. They declare their friendship in front of the Fire God Agni (sacred fire).

Rama killed Vali and installed Sugriva on the throne.

Sugriva sent his soldiers to all corners of the country to search for Sita. Rama called Anjaneya (Hanuman) and told him: “Dear son of Vayu wind, I feel that you will succeed in your mission. You are the only one able to reach Lanka. Go forth and meet Sita. Tell her about our welfare. As a sign of recognition, give her this ring.” He blessed and sent him away.

The armies of ‘vanaras’ (monkeys and bears) reached the seashore. They thought to themselves, How to cross the vast sea? One has only to fly. Who is capable of it. They all agreed that only Hanuman possessed the prowess to undertake the task. Thus, Anjaneya embarked on his voyage of a distance of 100 yojanas with the speed of wind and reached Lanka he went to Ravana’s palace, searched around and found Sita at Ashokavana.

Sita sat under a Shimshupa tree. Pale and weary-looking, and wearing a worn-out saree, she was sitting there on the floor crying. She was pining: “0 Ramachandra! Can’t you see my plight? Can I be so lucky as to see you again?” Ugly looking demonesses around pressed on: “Forget Rama. Marry the heroic, wealthy Ravana. If you please him, you can lead a life of luxury. If you refuse, you will be finished.” But Sita sternly told them: I will never think of another man even in my dreams. “Rich or Poor, My Life is Only with Rama”

I would not touch another being even with my left foot.“

Sitting on the branches of a nearby tree, Anjaneya saw all and heard these words.

In the morning, Ravana accompanied by his harem came there. Ravana said: “Sita, why you are suffering like this without good food and clothing? I am the king of the three worlds. My palace, riches, opulence – everything will be yours. Come to the palace. One does not know whether Rama, living in the jungle like a hermit, is alive or dead. Forget him.”

Addressing the blade of grass before her, Sita said: “I am Rama’s wife. Whether he is rich or poor, my place is with Rama and nowhere else. I do not even want to look at you. By bringing me here, you are ruining yourself and your family.”

Though Ravana continued to persuade Sita, he was insulted by her as a coward and evil man. He was angered and dashed forward with fury saying he would kill her. He was held back by one of his wives Dhanyamalini. He told Sita: “I will give you two months time. If you do not change your mind, I will kill you!” So saying, he went away.

After he left, the demonesses began to harass Sita who was now thinking of almost ending her life, before these devils devoured her. An old demoness Trijata checked her associates and told them about a bad dream she had: “Do not harass Sita. She is the purest wife. Lanka is now faced with great danger. Ask her pardon.” Then, they left off harassing her.

Hanuman came down from the treetop and stood before Sita singing the praise of Rama.

Sita, surprised, feared that this too might be a ruse of Ravana. But Hanuman assured her and revealed his real self. He gave her the ring given by Rama as a sign of recognition and told her about the welfare of the brothers. Sita felt relieved. She reverently touched her eyes with the ring. She explained her experiences to him and said: “If Rama does not come within two months, my life will be finished. Tell Rama to come soon and save me.”

Hanuman said: “0 Mother, why should we wait that long? I can carry you on my shoulders and fly to Rama now itself.” But Sita did not agree and said: “Anjaneya, it is Rama’s duty. That duty should not be interfered with. I will suffer all the hardships here till he comes. Give this to him as a sign of recognition.” So saying, she gave Hanuman a Chudamani (crest-jewel) she was wearing and blessed him. Anjaneya returned.

Then, Rama, accompanied by the army the monkeys, immediately proceeded towards Lanka. A bridge was built across the sea.

The armies of Rama and Ravana fought a fierce battle. Ravana was also a man of extraordinary prowess. His sons Indrajit, younger brother Kumbhakarna, commander Prahasta, were all great warriors and fought determinedly. However, Ravana’s army was at last defeated, after the fall of Indrajit, Kumbhakarna and many others who died in the battle. Still, Ravana would not relent. Finally, he faced Rama directly. It was a long fight, ending in the death of Ravana. Rama installed Vibhishana, a younger brother of Ravana, as the king of Lanka. After that, at Rama’s asking, Vibhishana brought Sita to Rama.

Mother Sita had spent all her days in worshipping Rama in her mind. She had patiently withstood Ravana’s insults and threats, the how lings of the demonesses and other humiliations. She waited long for Rama to come, conquer Ravana and free her.

Rama won the battle and Ravana died but happiness eluded Sita.

Vibhishana brought Sita in a palanquin.Armies of Sugriva and Vibhishana stood in attendance. Sitadevi stepped down and going to Rama, exclaimed: “Aryaputra!” She was so overcome with emotion that words failed her.

Rama told Sita: “Good woman, you are now freed. As a matter of my duty I came to rescue you. It is not because of my passion towards you. You have been with the rakshasas for a year. I cannot accept you as my wife as before. You are now free. Go anywhere you like and live.”

Rama’s forest sojourn ended by then. He and others reached Ayodhya flying in ‘Pushpaka-vimana’. Bharata and the citizens accorded a grand welcome to Rama. Everybody was filled with happiness. All were talking about Sita. Already, preparations for Rama’s coronation were complete. He was ceremonially crowned the king.

The Fire Ordeal.

Can such a kind-hearted soul as Rama speak so cruelly? Sita could not believe her ears. “This is a great test for me. All right. If my husband rejects me, why should I live? I will sacrifice this body- to Agni” -she decided and asked Lakshmana to prepare a fire.

Lakshmana became furious and stared at Rama. Sugriva and others stood shocked. Rama stood like a rock. With tears in his eyes, Lakshmana prepared the fire.

Sita bowed to her husband and prayed: “0 Fire God Agni, if I am pure, unsullied and faithful to my husband, protect me.” So saying, she walked into the flames. All were shocked and the women present wailed.

But the fire subsided. God Agni stepped out carrying Sita. He told Rama: “She is absolutely pure. How can you suspect her?

Here, accept this pure and fine woman.”

Bugles blew, flowers were showered on them. Rama then said, “I know Sita is pure. Still, I had to do this so that people should not say something bad later.” He gladly welcomed Sita.

On occassion Lord Rama dressed himself like an ordinary person and began wandering within Ayodhya to understand what impression the citizens had of Him. By chance one night Rama heard a man talking to his wife who had gone to another man’s house. In the course of rebuking his wife, the man spoke detrimentally about the character of Sita devi, saying that he (the husband) is not like Rama who allows his wife to come back after staying at another’s house. Rama immediately returned home, and fearing such rumours, he externally decided to give up the company of Sita devi. He sent her away to the ‘ashrama’ of Valmiki Muni. Sita, who was pregnant at the time, later gave birth to twin sons named Lava and Kusa.

Lord Rama continued to perform many sacrifices during his ruling Ayodhya. At one such sacrifice, some fifteen years later, two boys came into the arena of the sacrifice while Rama was sitting on his ‘asana’. Valmiki had taught the boys the whole poem of the Ramayana and had put the story to a very beautiful and melodious ‘swara’, tune. Valmiki, accompanying the two boys, asked Rama’s permission so the boys could recite his poem. Rama gave permission, and the boys commenced in perfect unison.

Shri Ramachandra Bhagavan was deeply stirred by the depth of the knowledge of him and his pastime. Night after night the recital continued until it came to Sita’s abandonment to Valmiki’s ‘ashrama’. Rama was then convinced they were his very own sons born to Mother Sita. He sent word to Valmiki that he should come with Sita and vouch for her purity and faithfulness. If Sita was willing to come before the assembly and give proof of her innocence, she could resume her rightful place at her Lord’s side.

Everyone agreed and the next day Shrimati Sitadevi came. Everyone was touched at the sight of her, her head and eyes downcast, tears running down her beautiful face, her long hair chastely adorning her back.

iyam dasarathe sita suvrata dharmacarini
apapa te oparityakta mamasramasamipatah

lakopavadabhitasya tava rama mahavarata
pratyayam dasyate sita tamanujnatumarhasi

Valmiki Muni respectfully approached Shri Rama saying, “O son of Dasaratha, here is your wife Sita. She has been staying in my ‘ashrama’ since you abandoned her, performing austerities. She is completely without blame and is pure and innocent. Due to your position as King you played the part that you feared public opinion may be detrimental for you, and so you have also performed severe austerities. However, it is now proper that your impeccable wife be allowed to prove her own innocence.” (Valmiki Ramayana Uttara Khanda 7:87:14-15.)

Sita stood in silence, her eyes transfixed on the ground without blinking. With folded hands she said, “If Rama has always been foremost in my heart, then may my Mother Earth (Bhumi) herself deliver me. If I have been only true to him, wholly, mind, body and soul, then may my Mother Earth deliver me. If I have loved none but him, then let my Mother Earth deliver me.”

As she spoke, the earth rumbled, shook and cracked open where Sita stood. Shrimati Bhumi devi (Mother Earth personified) then appeared, seated on a throne of incredible natural earthly opulence, surrounded by ‘nagas’ (snakes), and she invited Sita to take her seat along side her.

Sita, entrusting her children to Valmiki, ascended the throne supported by ‘nagas’ adorned with fiery eyes and jewels on their heads. There, seated besides her mother, Bhumi and Sita disappeared from sight. The earth closed up leaving not even so much as a furrow on the surface as thought nothing had happened.

Sripad Madhwacharya’s Mahabharata Tatparaynirnaya 9:40., he relates,

pravisya bhumau sa devi loke drstyanusaratah

reme ramenavi yukta bhaskarena prabha yatha

“That beautiful Sita devi seemingly entered into the earth though actually she always remains with Lord Rama, just as the sun’s rays are always with the sun.”

Remembering Shri Rama, true to his vow of ‘ekapatni’, never accepted another woman other than Sita. Next to him on his ‘asana’ he kept a golden deity of Sitadevi for some time, performing sacrifices for thirteen thousand years. At the end of this period, Agastya Muni and many demigods and sages approached the Lord and reminded him that his pastimes on earth had now been fulfilled and he should now return to Vaikuntha. Lord Rama performed ‘acaman’, sipping water and reciting ‘mantras’, once, twice, thrice, then he resumed his form of Visnu, for it is from that seat of Visnu that his pastimes became manifest. “Lord Ramachandra returned to his abode, to which ‘bhakti yogis’ are promoted. This is the place to which all the inhabitants of Ayodhya went after they served the Lord in his manifest pastimes by offering him obeisance’s, touching his lotus feet, fully observing him as a father like king, sitting or lying down with him like equals, or even just accompanying him.”(Shrimad Bhagavatam 9:11:22.)

Let us offer our humble prayers to Rama and Sitadevi, path breakers of the world.

Source: http://www.dandavats.com/?p=85517

Today we celebrate the appearance of Sri Jahnava devi, the wife of Lord Nityananda.
Shri Suryadasa Sarakhela lived in Shaligrama. He had five brothers: Damodara, Jagannatha, Gauridasa, Krishna dasa, and Nrishinga Chaitanya. His fathers name was Shri Kamsari Mishra and his mother’s name was Shri Kamala Devi. Surya dasa used to be the King’s treasurer, and it was in this connection that he was given the title “Sarakhela.”

Shri Suryadasa Sarakhela had two daughters. The older of the two was named Shri Vasudha and the younger was named Shri Jahnava. The Gaura-Ganodesha-dipika says: shri varuni revatyoramshasambhave, tasya priye shrivasudha cha jahnava, shri suryadasakhya-mahatmanah sute, kakudmirupasya cha suryatejasah, kecit shri vasudha-devim, kalav api vivrinute, ananga-manjarim kecij, jahnavim ca pracakshate, ubhayam tu smichinam, purva-nyayat satam matam. Kavi Karnapura says, “Shri Nityananda Prabhu’s dear consorts, Shri Vasudha and Jahnava Devi are expansions of Varuni and Revati, respectively. Shri Suryadasa Pandit had formerly been Maharaja Kukudmi. His bodily effulgence was as brilliant as the sun. Some say that Shrimati Vasudha-devi is the incarnation of Shrimati Ananga-manjari, and others say that Shrimati Jahnavi-devi is the incarnation of Shrimati Ananga-manjari. In truth, both opinions are correct. They are both incarnations of Shrimati Ananga-manjari.

Suryadas Sarakhela was a dear devotee of Nityananda and Gauranga. Seeing his daughters maturing into the full bloom of their youth, he began to think about the subject of their marriage. This is recorded in Bhakti-Ratnakara: “Suryadasa Pandit began to think about this very deeply. Once, thinking in this way late at night, he fell asleep. At that time, a dream came to him. With this, his mind was filled with bliss. In his dream, he saw himself giving his two daughters in marriage to Shri Nityananda Prabhu.

Seeing this wonderful dream, the pandit swam in the ocean of ecstasy. A little while later, his dream broke. The next morning, he told a brahmana friend of his about his dream. He said, “I saw that Nityananda Prabhu is Balaram Himself. His unprecedented bodily effulgence filled the ten directions with its radiance. His arms and legs were decorated with all manner of wondrous and beautiful ornaments. My two daughters accompanied him on either side of him, and, having assumed the forms of Revati and Varuni, they were exceedingly beautiful. Certainly I must offer the hands of my daughters to Shri Nityananda Prabhu in marriage. Until he accepts them, I shall never find peace.”

In this way, having informed his brahmana friend of his intentions, Sarakhela Pandit dispatched him to Nabadwipa, to Shrivasa Pandita. With great haste the brahmana left, and soon he arrived at the house of Shrivasa. At that time, Nityananda Prabhu was staying at the house of Shrivasa Pandita. The brahmana explained to Shrivasa how Suryadas Sarakhela wanted to offer his two daughters in marriage to Nityananda Prabhu. Upon hearing all this, Shrivasa became happy, and submitted the entire matter to Shri Nityananda Prabhu. The merciful Nityanandna Prabhu told the brahmana to return to Suryadas Sarakhela with the assurance that he would certainly fulfill his heart’s desire. When the news came to Advaita Acharya, he became extremely happy. He said, “May all this take place very soon.” Meanwhile, the brahmana returned to Shaligrama and gave the auspicious news to Suryadas Sarakhela. Upon hearing this, Suryadas’s ecstasy knew no bounds.

In Borogacchi grama lived the son of King Harihora, Shri Krishnadasa. He was a great and dear devotee of Shri Nityananda Prabhu. He was prepared to bear and make all the necessary arrangements for a lavish wedding, putting his own home at the disposal of the entire celebration. Wanting Lord Nityananda to accept this as his offering, Krishna dasa went quickly to Nityananda Prabhu, and prayed that he might be allowed to bring the Lord to Borogacchi gram and commence with the wedding there.

Shrivasa, Shri Advaita Acharya, Shri Chandrashekhara, Murari Gupta as well as all the other devotees of Shri Gaurasundara gathered there and began performing sankirtana. Shri Surya Dasa Sarakhela’s brother, Krishnadasa, quickly returned to Borogacchi Gram. Nityananda Prabhu also arrived there shortly, as did all the devotees from Shaligrama. Seeing Nityananda Prabhu and all the different devotees who had arrived, Suryadas Sarakhela ran out on the road before them in great ecstasy and, welcoming them, invited them to his own home, after falling before the lotus feet of Shri Nityananda Prabhu in humble submission. The Bhakti-Ratnakara records this as follows: “Falling at the lotus feet of Shri Nityananda Prabhu Suryadasa flooded the ground with his tears. With his two hands he tightly held the lotus feet of Nityananda Prabhu. His voice trembling, he wanted to speak, but could find no words. Nityananda Prabhu slowly began to smile, and gradually was unable to contain his ecstatic laughter. Bestowing his full mercy upon Suryadasa, he embraced him. Suryadasa became absorbed in bliss. Who could have understood the limits of his ecstasy? Seeing his brother, Gauridasa also became ecstatic; not being able to contain his patience, was overwhelmed with internal delight.

A little while later, Shri Suryadasa Pandita worship the lotus feet of Nityananda Prabhu and offered his two daughters—Shri Vasudha and Shri Jahnava Mata—into the hands of Nityananda. The Bhakti Ratnakara says, “In the opinion of both the scriptures and the people in general Suryadasa was most fortunate, having given his daughters in charity to the Supreme Personality of Godhead, Lord Nityananda Prabhu.

Thereafter, following the beautiful and auspicious wedding, Shri Nityananda Prabhu remained in Shaligrama Pura for some time. In time, he went to Nabadwipa dhama, and arrived at the house of Sachidevi with his two wives. He offered his obeisances to the lotus feet of Shri Sachidevi. Sachimata was delighted to see Vasudha and Jahnava. She embraced them again and again, sat them on her lap and affectionately pinched them on the cheek.

All the Vaishnava housewives in Nabadwipa showed great affection toward the two brides of Nityananda. On the order of Sachidevi, Nityananda went to the house of Advaita Acharya in Shantipura. When Sita Thakurani saw Vasudha and Shri Jahnava, she floated inthe waves of ecstasy. She also embraced them as affectionately as Sachidevi had. Shri Nityananda stayed there at the house of Advaita for some time, until Uddharana Datta Thakura requested him to come to stay at his place in Saptagrama. There he stayed for a few days, and, after taking part in a great sankirtan festival, went on to Boro Grama. Nityananda Prabhu performed endless kirtan pastimes and wandered from one place to the next for this purpose.

After some time, Shri Vasudhadevi gave birth to a daughter named Ganga and a son named Virachandra. Shri Jahnavadevi, on the other hand, had no children.

After Shri Nityananda Prabhu, Advaita Acharya, Shrivasa Pandita, and many other members of Shri Chaitanya Mahaprabhu’s personal entourage had gone back to Godhead, Shri Jahnava Mata wanted to further inundate the world with a flood of sankirtan nectar. At that time, in Kheturi Gram, on the Phalguna Purnima day, the day of Mahaprabhu’s advent, a great festival was to be held. The three acharyas Narottama, Shyamananda, and Shrinivasa (the three-fold mercy-potency of the Lord) heard that a great festival was to be held in Kheturi Gram at the house of Raja Santosha Datta. They too arrived to take part.

The festival had been arranged by King Santosh Dutta. He was the son of Narottam’s brother as well as Narottam’s disciple. For this festival, Jahanava Devi herself, the wife of Lord Nityananda, had come. Along with her came her uncle, Shri Krishna Mishra, as well as Shirpati, Shrinidhi, Minaketana Ramadasa, Murari Chaitanya, Jnana dasa, Parameshvari dasa, Balarama Dasa, Vrindavan Das Thakura, and all the other dearmost followers of Shri Nityananda Prabhu. Jahanava Mata first went to the house of Gauridasa Pandit in Ambika Kalna along with all her followers. The disciple of Gauri das Pandita, Hridaya Chaitanya with great cordiality welcomed Shri Jahnava Mata and all the devotees. Shri Jahnava Mata with her own hand cooked the offering for the Gaura-Nityananda deities there. Having had a festival there for one night, they went on to Nabadwipa. Arriving at the house of Mahaprabhu, and not seeing Sachimata there, Shri Jahanva Mata was very unhappy to have missed her, and felt the pangs of separation. Shripati and Shrinidhi then took Shri Jahnava Mata to their own Nabadwip home. Not seeing Shrivasa Pandita and Malinidevi there, she was heartbroken and began to cry. They stayed the night there, and on the following day went to Shantipura. Finding that Shri Advaita Acharya and Shri Sita Thakurani had passed away, Jahnava Mata was filled with grief. Their sons, Achyutananda and Gopala cordially greeted Jahnava Mata and all her Vaishnava associates and welcomed them with a proper ceremonial reception.

At length, Shri Jahnava Mata, along with her devotee associates went on to a place in Kanthak Nagara known as Teliyabudhir Gram, where the brother of Ramchandra Kaviraja, whose name was Govinda Kaviraja, greeted Her with all respect and offered puja to her. After staying there one night, they all set out for Kheturi Grama.

Arriving on the other side of the river from Kheturi Grama, they found that Raja Santosha Datta had made arrangements for boats to ferry the devotees across the river Padma as well as other conveyances to bring the devotees into Kheturi Gram. He also made many other arrangements for the well-being of the devotees, including suitable housing and ample prasada. Everything was decorated very beautifully. Raja Santosha Datta personally came a long way down the road just to welcome Jahanava Mata and her company by offering them flowers and garlands, as well as many other gifts.

In this way, all the devotees headed by Jahnava Mata entered Kheturi Gram while performing Sankirtana. At this time, with Shrinivasa, Narottama, and Shyamananda in front welcomed the delegation of devotees headed by Jahnava Mata by offering their full obeisances with great humility in the dust of the road. The devotees embraced each other in great ecstasy, and gradually they filled the four directions with the ecstatic and tumultuous sound of their kirtan.

Raja Santosha Datta had caused beautiful houses to be constructed to house the devotees headed by Jahnava Mata. He also made arrangements for servants to care for their every need. Gradually the different devotees headed by Jahanva retired to their respective quarters, and after having honored prasada, they rested. Seeing that the service of the Vaishnavas had been properly taken care of, Raja Santosha Datta was very happy.

The following day was the appearance day of Shri Chaitanya Mahaprabhu. Within the newly constructed mandir, six deities were to be installed. In the evening, the devotees began performing sankirtana. Shri Raghunandana, from Shri Khanda, began the preliminary kirtan. All the people of Kheturi gram turned out for the occasion. Within the midst of that great assembly, Nityananda’s shakti, Shri Jahanva Mata looked very beautiful. Upon seeing her, upon seeing the devotees gathered there, and upon hearing the divine kirtan of those great souls, all the atheists and sinners were supremely purified. Everyone had left their homes and hurried out to see the devotees and to drown themselves in the nectar of the kirtan. Everyone dived and surfaced in the ocean of ecstasy, and in this way were drowned in the bliss of Vaikuntha. In this way, the kirtan continued until midnight.

The following day, with great pomp, and before a huge crowd, Shrinivas Acharya himself performed the abhishek ceremony for the installation of the six deities. On the order of Jahnava Mata and the devotees, Narottama Thakura began to perform kirtan. In the midst of that kirtan, Shri Gauranga Mahaprabhu Himself, accompanied Nityananda Prabhu and all his eternal associates, made his divine appearance. Who can describe the overflowing of ecstasy felt by the assembled devotees there in Kheturi Grama on that day? Those who could remember that festival all attained eternal fame.

On the third day of the festival, Jahanva Mata herself cooked the bhoga for the deities. “Shri Jahnava Devi was extremely delighted by the Sankirtan festival. After purifying herself by bathing in the Ganges at midday, with great enthusiasm, she cooked wonderful preparations of rice, vegetables and other things. Her cooking was unprecedented.” (BR 10th Taranga).

Shri Jahnava Mata herself distributed prasada by her own hand to the great souls present there at that grand festival. After the festival was over, Jahnava Mata left Kheturi Gram accompanied by her entourage of devotees, and set out for Vrindvana. On the way there, they passed through Prayaga and Kashi and arrived in Mathura. There they visited Krishna’s holy birthplace, and, after bathing at Vishrama Ghata, they entered Vrindavana. In order to welcome Shri Jahanva Mata, some of the Vrindvana devotees met her in Mathura. Shri Parameshvari Das describes this meeting, and mentions the names of the different devotees who turned out to meet her, as follows:

“There was Gopal Bhatta Goswami, a reservoir of gaur-prema, and Bhugarbha Goswami, as well as the highly qualified Lokanatha. Krishna dasa brahmachari and Shri Krishna Pandita, Shri Madhu Pandit and the celebrated Shri Jiva were also present there. All of them were introduced to Jahnava Mata, who was informed of their names by Jiva Goswami. Hearing all this, Jahnava Mata’s great ecstasy was increased.” (Bhakti Ratnakara)

Having approached Shri Jahnava Mata, all the goswamis present there fell before her lotus feet and offered their pranams, and she allso offered her pranams to them. Shri Jahnava Mata, seeing the ecstatic efforts of the Goswamis was very happy. At last she toured the holy places in Vrindavana and saw the different deities of Vrindavana, headed by Shri Govinda, Shri Gopinatha, and Shri Madana Mohana. The Goswamis had made an extensive effort to see to it that the arrangements for Jahnava Mata’s stay were topmost. After some days in Vrindavana, she went to see Govardhan hill, Radha-kunda and Shyamakunda. When she visited the different places of the Lord’s pastimes, different divine moods amd emotions connected with those pastimes awakened within her. In this way, after wandering about in Vrindavana for some time, she returned to Gaudadesha, Bengal.

Having reached Gaudamandala, the greater circle of Mahaprabhu’s pastimes in Bengal, She first went to Kheturi Gram. There, the devotees came out to greet and welcome her, led by Narottama and Ramchandra Kaviraja. After staying there a few days, she went on to Budhari Gram. In Budhari Grama lived ther brother of Vamshidasa, Shri Shyamadasa Chakravarti. She proposed that his daughter Shri Hemalata should be married to Boro Gangadasa. On her order, Shyamadasa gave his daughter to Boro Gangadasa. After the wedding, Jahnava Mata gave Gangadasa the responsibilty of worshiping the deity of Shyamasundara. After staying in Badhuri Gram for some time, Jahnava Mata went to see the birthplace of Shri Nityananda Prabhu in the village of Ekachakra. As she took darshan there, she heard about the father and mother of Shri Nityananda, Harai Pandit and Padmavati. Hearing about her father-in-law and mother-in-law, and meditating upon them, She was overwhelmed with separation and began to weep. In the company of a local brahman, she saw the different places of Nityananda Prabhu’s childhood pastimes. No one can describe the bliss she felt upon seeing those places. That day she stayed at the empty house which had once been occupied by Nityananda’s parents, which had once been Nityananda’s home. She passed the night chanting the names of the Lord in kirtan.

Having stayed for one night in Ekachakra, she went to Kanthak Nagara, near Katwa. She say the place of the Lord’s sannyasa, and wept. From there, she went to Yajigram, to the house of Shrinivasa Thakura. The devotees there, headed by Shrinivasa Acharya, welcomed her with great devotion. Shrinivasa invited her into his home and performed a puja in honor of Jahnava Mata, worshiping her. In this way, that best of Acharyas, Shrinivasa, absorbed himself in the service of Jahnava Mata. After staying in Yajigram for some days, she again returned to Nabadwipa, to the birthplace of Shriman Mahaprabhu. At that time, Ishan, the family servant of Mahaprabhu was in his ripe old age. Upon entering the house of Mahaprabhu, Jahanva Mata fainted in ecstasy. Seeing her absorbed in a divine trance of ecstasy, the devotees also became ecstatic and began to weep tears of prem. Fromt he house of Mahaprabhu, She went to the courtyard of Shrivasa, where she spent the night. And all night, in the coutryard of Shrivasa, the devotees engaged in mahasankirtana, dancing and chanting with great enthusiasm, for the courtyard of Shrivasa is where Mahaprabhu began his sankirtan pastimes. That night, Jahanva Mata had a dream in which she saw Shri Gaurasundara and his devotees performing different pastimes.

The following day, She offered her prayers again and again to the holy dham of Nabadwipa, and then turned towards Ambika Kalna and set out in that direction. At again being visited by Shri Jahnava Mata, the residents of Ambika Kalna were overjoyed. Remembering Gauridasa Pandita, who had since passed away, Shri Jahnava Mata wept again and again. She offered her prayers there, at the lotus feet of the Shri Gaura and Nityananda deities. There the devotees began a kirtan, and in the midst of that great and tumultuous kirtan, Gaura and Nityananda personally appeared. That night, Jahnava Mata, as she had done previously, cooked many preparations for the pleasure of Gaura-Nityananda and offered it them upon the altar. Later, she herself distributed that prasada to the devotees there. That night, as she slept, in her dreams she saw Gauridasa Pandita with Gaura and Nityananda. They all offered Jahnava Mata their blessings.

The following day, bidding farewell to the devotees, Jahanva Mata went to the home of Uddharana Datta Thakura. There, after staying for a one-night sankirtan festival, she got in a boat and returned to her own home in Khorodoha Gram. In Khoradoha Gram, upon seeing her once again, the devotees felt boundless joy. With great eagerness everyone tried to push in front of the crowd to catch a glimpse of her. The devotees greeted her with sankirtan. Nityananda’s son, Birchandra and his daughter Shri Ganga offered their prayers at the lotus feet of Shri Jahnava Mata, and in turn were affectionately embraced by her. She smelled their heads in affection. After this, Jahnava Mata and Shri Vasudha devi, offered their respects to each other. After this, Shri Jahnava Mata spoke of her visit to the different holy places in Gaura Mandala and Vraja Mandala with all the devotees. Shri Jahnava Mata retained Parameshvari Thakura as a servant. The two of them were unlimitedly happy to see one another once again. The other devotees bid their farewells.

The story of Shri Jahnava Mata’s pilgrimage throughout the holy places of Gaura Mandala and Vraja Mandala has become quite famous throughout the society of Gaudiya Vaishnavas. Shri Jahnava Mata is a reservoir of prema-bhakti and is known as Nityananda-svarupini—the other self of Nityananda Prabhu. She delivered many sinners and atheists by her mercy. Her divine opulence (aishavarya) and sweetness (madhurya) are both astounding.

The birthday of Shri Jahnava Mata, the shakti of Nityananda, is celebrated on the 8th day of the full moon in the month of Vaishakha.

Shrila Bhaktivinoda Thakura, in his Kalyana Kalpataru has prayed as follows at the lotus feet of Shri Jahnava Mata:

“Having fallen into this ocean of misery, my life is a bewilderment, and I do not know how to reach its shore, nor even where to search for it. All my efforts (karma) are useless, all my knowledge (jnana) is useless, as are mysticism (yoga), austerity, religious penance, and mundane piety. None of these processes have any power to rescue me. I am weak, helpless. I don’t know how to swim across this ocean of ignorance. Who will deliver me from this dangerous predicament? Within this dangerous ocean of material existence I see the crocodiles of sense gratification—what a terrible sight! Within this ocean, I am tossed about by the turbulent waves which constantly boil and churn like a ship without a rudder. The impulses and urges that I have acquired from my previous births are like a wind that blows the ship in all directions. My mind is unsteady. This ship has no captain, no direction. I weep in despair, seeing that I cannot cross this ocean of misery. O Jahnava Devi! Today, by the power of your divine qualities, be merciful to this servant of yours. Dispell this illusion which torments me, and relieve me of the anguish of material existence. Let me take shelter at your lotus feet, for in this way I shall certainly cross over the ocean of birth and death. You are Nityananda-shakti—the divine energy of Nityananda Himself. You are the guru of Krishna-bhakti. Be merciful to me and grant me the shade of your holy lotus feet, which are like a wish-fulfilling tree. You have delivered countless abominable sinners. Please deliver me in the same way. Today, this lowly sinner falls at your holy feet, praying for your mercy.”

[This article and more information at www.stephen-knapp.com]

Source: http://www.dandavats.com/?p=85515

From Back to Godhead

In the face of extreme hardship, Lord Ramachandra’s queen reveals her extraordinary character, founded on her pure devotion to the Lord.
The epic Ramayana, written by the sage Valmiki, tells the story of Lord Ramachandra, Krishna’s incarnation as the perfect king. Lord Rama’s wife, queen, and eternal consort is Sita Devi. She is also the ideal devotee.

Sita Devi’s example shows that one who acts according to God’s desire is peaceful and has harmonious relationships, regardless of circumstances. Sita Devi exhibits her inner harmony throughout her ordeal, whether she’s hearing of her husband’s fourteen-year banishment to the forest, being abducted and imprisoned by Ravana, or being reunited with Lord Rama.

Sita Follows Her Conscience

In the Ramayana, Sita Devi first clearly expresses her own will by disobeying Lord Rama, who wants her to stay behind when He leaves for His exile to the forest. She decides that to be with Rama in all circumstances is her sacred duty. The unequivocal voice of her conscience will not allow her to do otherwise. By insisting on going with her husband to the forest, Sita defines for herself what a devoted wife is.

To convince Rama to allow her to go with Him, Sita says, “Every day I will serve You and practice self-discipline. I too will live on fruits and nuts and will not interfere with Your austerities. Taking shelter in Your arms, O Rama, I will become fearless.”

Rama replies, “O frail lady, in the forest wild beasts will lurk on all sides, waiting to attack, and we will have to sleep on the bare ground with scorpions, worms, mosquitoes, and gnats as constant nuisances. Abandon this idea of coming with Me. If you are truly devoted to Me, you will follow My instructions.”

“O Rama,” Sita says, “all these hardships will seem like blessings to me. If You protect me, I can tolerate anything.”

Seeing her determination, Rama finally agrees with her decision. On His request, Sita gives all her valuable possessions to the brahmanas and Vaisnavas, and she and Rama go to the forest with Laksmana.

Despite the uncomfortable circumstances, Sita is peaceful. She has followed her pure interior directive, choosing wilderness over civilization, simplicity over opulence, austerity over luxury, and the satisfaction of following her conscience over the distress of being separated from Sri Rama.

Sita’s Harmony with The Earth and Living Beings

“I shall remain happy by gazing at the hills, lakes, and rivers,” Sita says when convincing Rama to allow her to accompany Him.

The natural beauty of forest life delights Sita, and she feels so cheerful and at home there that she seems to prefer it to the complexities of the city. Her silks and gold are gone. She has given up her palace bed “as soft and white as milk foam” to sleep on fallen leaves. And she no longer dines on a variety of delicious foods but on forest fruits and nuts and greens. Still, she has no regrets.

Forest life reveals that Sita has a special connection with the earth, the rivers, and the animals. When the transcendental couple is first crossing the Ganges, at midstream Sita joins her hands in prayer:

“O Mother Ganga, please protect Sri Rama on all sides. May He pass these fourteen years without harm.”

When Ravana abducts Sita, she is spirited and clever, although desperate. She calls out to her allies in the natural world the trees, the river, the birds, and the animals begging them to help her and to inform Rama of her abduction. Unable to help, the trees shed tears in the form of sap, and the lions, deer, and elephants are heartbroken. Sita wakes the old sleeping bird Jatayu and drops her jewels to the monkeys who will later assist Lord Rama.

In Lanka, Ravana thinks that by speaking of his love for Sita, she will soon be won over.

Ever fearless, however, Sita tells him, “My heart is devoted to Rama without deviation, and to Rama alone. Why should I, a swan sporting with her mate within a lotus-filled lake, prefer a duck meandering on the shore? You can do whatever you like to me, but rest assured that because of your vile and sinful lust, you will soon meet with death at Rama’s hands.”

Raging with fury, Ravana gives her twelve months to surrender to him and sends her to a grove of ashoka trees, where cruel, hideous women torture her.

Over the twelve months of Sita’s captivity, Ravana grows increasingly desperate and irrational in his frustrated lust. But even though an ordinary person in Sita’s unkempt condition would be weak and miserable, she grows stronger and more thoughtful. The flexibility with which she adjusted to changing situations in the forest has given way to an inflexible resistance to the terror of Ravana and his guards.

When Ravana again entreats Sita, she places a straw between herself and him as a symbol of her unwillingness to contact him directly.

“You should withdraw your mind from me,” she says, “and remain content with the numerous consorts you already possess. You will never be able to have me. I shall never do anything contrary to righteousness, and so there is no hope of your ever gaining my favor.”

She then turns her back to Ravana.

“Give up your futile hope,” she tells him. “You no more deserve me than a sinful man deserves perfection. . . . Because you are acting perversely, directing yourself away from the path of virtue, you will soon become the cause of the destruction of your entire kingdom. I will never be tempted by your offers of insignificant opulence and royal comforts because I am undivided in my devotion to Rama. . . . I am as inseparable from Rama as sunlight is from the sun.”

Although apparently helpless and grief stricken, Sita wins the sympathy of some of the other women Ravana has abducted. In Ravana’s absence, they comfort Sita. Also, several of the guards, most notably Trijata, respect and befriend Sita. They instruct the other guards to beg Sita’s forgiveness. Sarama, the wife of Vibhisana, Ravana’s virtuous brother, also becomes sympathetic to Sita, won over by her virtue.

When Hanuman arrives and offers to carry Sita on his back across the ocean, Sita, ever conscious of proper behavior, says, “I have vowed never to touch the body of any man other than Rama. I am already mortified due to being grasped by the sinful Ravana. I could not voluntarily touch another man. Nor could I allow anyone other than Rama to rescue me, thereby diminishing Rama’s fame. I therefore prefer to wait for my lord, confident that He will soon arrive.”

Hanuman assents to Sita’s request, respecting the incomparable chastity for which she is famous.

The Source of Sita’s Harmony

Always thinking of Rama within her heart, Sita constantly seeks to reunite with Him. Her commitment to Him and her constant meditation on Him protect her and give her the strength to resist Ravana’s many advances and allurements. Although Ravana delivers more offers and more threats, Sita’s fixed faith and conviction transform her: She grows in strength and calls upon powers she has never used before.

“I would burn you to ashes myself by the power of my asceticism and chastity,” Sita tells Ravana, “but I do not have my lord’s order. Nor do I wish to waste my ascetic merits on such a wretch as you.”

Sita resistance to Ravana’s obsession drains him of the powers he won through asceticism. “Thus the soldiers of Lord Ramachandra killed Ravana’s soldiers, who had lost all good fortune because Ravana had been condemned by the anger of mother Sita.” (Srimad-Bhagavatam 9.10.20)

After Ravana’s death, his wife Mandodari says to his stricken body, “O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sita. Now, because of her curse, you have been reduced to this state, having been killed by Lord Ramachandra.” (Srimad-Bhagavatam 9.10.27)

Three Qualities of Sita Devi Reveal Her Inner Harmony

Sita’s forgiveness: After Ravana’s death, Hanuman comes to Sita in the ashoka grove and, before taking her to Rama, offers to kill the female guards who have tormented her for so many months.

In accord with Her noble character, Sita is ever kind to the downtrodden.

“These guards,” she says, “were simply carrying out Ravana’s order. No blame should be attached to them. Any suffering I felt was surely the result of my own past misdeeds, for such is the universal law. Indeed, there is an ancient maxim that is always the code of the virtuous: ‘A righteous person does not consider the offenses of others. At all costs that person always observes the vow of not returning evil for evil, for the virtuous consider good conduct their ornament.’”

Sita Devi also says that compassion should always be shown toward sinners, for no one was ever found to be free of sin.

Sita’s openheartedness: As Sita, Rama, and their soldiers are returning to Ayodhya, they reach Kishkindha, the home of the monkey warriors who assisted Rama in defeating Ravana.

Sita says, “I would be pleased if I could return to Ayodhya in the company of all the wives of the monkey chiefs.”

Rama stops the chariot, the monkeys quickly get their wives, and when everyone has returned and is seated, they continue on their way.

Sita’s gratitude: After the coronation of Sita-Rama, Sita wants to give Hanuman something as a token of her appreciation for all that he did for her. She unclasps the necklace that Rama has given her and then looks at Him. Understanding her intention, Rama asks her to give the necklace to Hanuman, and she happily places it around his neck.

Evidence of Sita’s Unconditional Love

In the pastimes of Sita Devi we see the beauty of her character in contrast to the ugliness of the palace politics that drives her and Rama into exile; we witness how her love for Rama supersedes His duty to her; we see her graceful flexibility in accepting the austerities of the wilderness; we feel her fear of Ravana and admire her intelligence in opposing him; we find her steadfast and patient as Ravana’s captive; we see her virtue winning even her vicious guards to her side; we see her ferocious anger toward Ravana soothed by her constant meditation on Rama; we discover that her austerities under the ashoka tree make her not hardhearted but compassionate. All these experiences are harmonized by her unadulterated, unconditional love for Sri Ramachandra.

“I know of her undivided love for Me,” said Lord Rama. “Indeed, guarded as she is by her own moral power, Ravana could not have violated Sita.”

Maharaja Dasaratha, Sita’s father-in-law, once told her, “Your remarkable behavior will earn you a place in history as the most glorious woman the world has ever seen.”

Source: http://www.dandavats.com/?p=85503

There is no mention of Sri Madhu Pandit in Caitanya Caritamrta. Only it is mentioned in Bhakti Ratnakar that Sri Gopinathji manifested Himself before Him. [B. R. 2.473]

Oh Srinivas! What more can I say? The Lord reveals Himself to his pure devotee, who then preaches his glories to the world. Who can describe their incomprehensible activities by which the Lord becomes subservient to their love. Thus did Sri Brajendra Kumar reveal himself to Paramananda Bhattacarya and Sri Madhu Pandit, who is the abode of many wonderful qualities.

“Thus has Sri Gopinathji, who is an ocean of mercy, and who sports on the enchantingly beautiful banks of Bansibat, become manifested by the grace of Sri Madhu Pandit.” [Sadhan Dipikayam]

Thus Sri Madhu Pandit became the servant of Sri Gopinath, whose bodily luster steals away the minds of everyone. Hundreds and thousands of people came running to see Him, famed as He is as sweetness personified. When the soothing sweetness and coolness of his charming form entered their hearts through their eyes, they found that the burning fire of material existence which had previously been burning there, was now extinguished.

The Deity of Sri Nanda Dulal which was fashioned from the same sila as Sri Shyamsundar (Khardaha) and Sri Ballabajiv (Ballabhapur), and which was brought from the Nawab’s palace, is considered by some, to have been worshipped previously by Sri Madhu Pandit.

Sri Nanda Dulal is still residing in the village of Saibona, which can bereached by bus from Khardaha. One has to get down at Matarangi Mor, and then proceed by rikshaw to the temple of Sri Nandadulal. The seva-puja is at present being conducted by disciples of Srila Omkarnath.

When Srinivas and his companions were preparing to depart from Sri Brindavan Dham with the bullock cart of books, Madhu Pandit presented him the flower garland of Sri Gopinathji as his blessing.

Madhu Pandit was the disciple of Sri Gadadhar Pandit.

Source: http://www.dandavats.com/?p=95501

Janaka Maharaja did not have any children, so the Brahmins suggested to him to do a hola-yajna.  “You take a plough and draw a line around the palace.  When you move the plough, it will get stuck in the mud, and every time it gets stuck you have to donate gold to the priests. In this way you are giving a lot of charity and you are getting a lot of blessings so you will get children.”

In one place it got stuck, and after giving all the gold, still the plough would not move on.  “There must be some big rock there,” everybody said, so they dug and found a box.  And inside the box was a baby, a female baby, and she looked just like Laksmi.  She was known as Janaki, the daughter of Janaka, and she grew up in the palace. When Siradhvaja (Janaka) was plowing a field, from the front of his plow [sira] appeared a daughter named Sitadevi. Thus he was known as Siradhvaja.

MARRIAGE

Janaka made an arrangement for the marriage of Sita. He wrote a message that read, “If anyone wants to try and string this bow and get my daughter, then please come.” Many princes came, Ravana came, and he put his hands on each side, and he lifted the bow. So then Siva went inside the bow and pressed down.  Ravana got stuck, finally Lord Siva let go. And then Rama came, but he didn’t use two hands, only one.  He put his foot on the other end of the bow and he took the string.  As he pulled it, the bow broke into two pieces.  Everyone clapped their hands, and flowers fell from heaven.  Then Lord Ramacandra got married to Sita.

Source: http://www.ramaiswami.com/appearance-of-sita-devi-2/

Today marks the auspicious appearance day of a very great female personality, namely Sita Devi, the consort of Lord Ram. Sita Devi, one of the most prominent personalities in the great epic Ramayan, is an epitome of pure love and devotion and an exemplary chaste wife. Her character and her pastimes set a great example and high standards for all women in today’s world, whether in the role of a daughter, wife, mother or in fact in any role at all. It also shows the strength pure hearted women can have, and is a good warning to everyone to never disrespect a respectable woman.

The appearance of Devi Sita on this planet was truly extraordinary and was an indicator of her divinity. Once, when there was a drought in the kingdom of Mithila, the janak at that time, maharaj Seeradhwaja, with the instructions of the Brahmanas, performed a Yajna to invoke the blessings of the Lord so that his kingdom may be freed from the disturbances created by the draught. After the Yajna was performed the Brahmanas instructed Maharaj Janak to plough the earth himself so that the sacrifice would bear the desried result. When Janak, who was a very saintly and learned king, was thus ploughing the land, the tip of the plough got stuck to something in the ground, which when dug, revealed a beautiful golden box. In that box, lay an exquisitely beautiful and divine baby girl. The king, who was childless till then, was extremely happy at heart to receive this girl and excepted her as his daughter, who was then named by the assembled saints as Sita, due her having appeared during the ploughing of the earth, as the tip of a plough is called Sita in Sanskrit. After this incident the king was blessed with a daughter, who was named Urmila and the two sisters grew up under the loving care of their parents. When Devi Sita was a small girl, she attracted everyone’s heart with her noble and beautiful qualities, and she was very devoted to the worship of the Lord.

The ancestors of Maharaj Janak were blessed with the bow that Lord Shiva used to kill the demon tripurasur, and therefore it was kept in the palace and worshiped by everyone. There are two versions of a pastime of Devi Sita with this bow. Some devotees say, that once when the Sita was playing ball with her friends, the ball rolled under the table on which the celestial bow was place. With a desire to retrieve the ball to continue with the play, Devi Sita with great ease lifted the bow, which was otherwise very difficult to lift even for the most powerful fighters on the earth. Another version of the story suggests that Sita would worship the bow and in order to clean the surface on which the bow was placed she lifted it up. In either case, when Maharaj Janak heard of this incident, he was truly amazed, and at that time he took a vow to marry his daughter to the person who was qualified and strong enough to lift the bow of Lord Shiva and string it. After that, in due course of time, Lord Ram came there with Rishi Vishwamitra and he won the hand of Devi Sita in the Swayamvar.

After having peacefully lived in Ayodhya for many years giving pleasure and serving her in-laws, when Maharaj Dasharath wanted to enthrone Ram as the king of Ayodhya but was forced to send him to the forest due to the two boons that he had promised to his wife Kaikeyi, Sita Devi insisted on accompanying Lord Ram to the forest. This shows how she was completely dedicated to her husband and made no considerations about the discomforts that she may have to face in the rough terrain of the forests. Her decision was praised by all respectable personalities in the society and she was considered as the personification of devotion to her husband. When she was thus traversing through the forests with her husband and brother- in-law, never did she complain about any inconveniences, rather she was faithfully serving Ram and keeping a happy demeanor for his pleasure. Once while living in the forest, before the kidnapping of Sita, Lord Ram invoked Agni dev and entrusted Devi Sita in his care, in order to carry out the lila for which he had descended on this earth. Thereafter, in Panchavati after the episode of Shurpanakha and the killing of Khar and Dushan, on Ravan’s instruction Marich disguised as a golden dear to captivate Sita, and Ram went to catch the dear on Sita’s insistence. After hearing the calls for help, that were actually made by marich in the voice of Ram, Sita instructed Laxman to go help Ram, but understanding that there was some demoniac game at play Laxman refused to go. However, he had to eventually submit to the orders of his sister-in-law and for her protection drew a line around the cottage, which he requested her not to cross. In the absence of the two brothers, the deceitful demon Ravan came disguised as a Brahman and begged for alms. When Sita asked for forgiveness for not being able to cross the line and come to serve him and instead humbly asked him to come forward, he threatened to curse her and thus making her fearful forced her out of the line. At that time revealing his true identity and his lusty intentions, he dared to kidnap Devi Sita, who is the mother of the entire universe and thus ensured his destruction in the near future. In truth he had actually only taken Chaya Sita, for if the actuall Sita would be there, due to her fierce purity and sanctity, he would have been burned immediately. But the pastimes of the Lord are inconceivable and Sita wanted to give the credit of saving her to her husband and also the Lord wanted to kill all the demons on the planet which would have been possible only by having a war.

‘Vinash kale vipreet budhi’ is a famous saying which means that at the time of one’s destruction one is not able to think properly and that was the situation with Ravan. Despite the constant requests and suggestions from his wife and brother, to hand over Devi Sita to Lord Ram, Ravan, stubborn and proud as he was, did not heed their wise council, which led to his destruction and the destruction of the entire demon society at the hands of Lord Ram and his army. After the war, however, instead of accepting Sita back, Lord Ram instructed Devi Sita to prove her chastity by entering fire. This was done not because Lord Ram had any doubts about her pristine character, on the contrary he was well aware that the real Sita was under the protection of Agni dev and therefore in order to curtail the possibility of others questioning her chastity and to get back the real Sita, this pastime was performed by the Lord, which is truly inconceivable for the ordinary human brain.

Thereafter, upon their return to Ayodhya and the coronation of Lord Ram, they lived happily in their kingdom till yet another painful pastime came to take place. In Ayodhya, there occurred an incident that one day the wife of one of the citizens returned home after having spent a night elsewhere due to various reasons and the husband refused to accept her in his house, and said that he was not Ram that he could except a woman back in his house who had stayed with another man. This although highly inappropriately said by the person, but Lord Ram, being the king, had to ensure that his subjects had faith in him and therefore he instructed Laxman to take Sita, who was at that time pregnant, to the forest under the pretext of visiting the saints, which Devi Sita was always very eager for, and to leave her in the forest and tell her that Lord Ram had given her up due to the unrest amongst the subjects in the kingdom. With a heavy heart Laxman carried out Lord Ram’s order and took Sita to the forest and left her there. When Devi Sita found out the true reason for their coming to the forest, she was heartbroken, but due to her unflinching faith and love in her Lord, she accepted his order and took up an austere life for his pleasure in the hermitage of Rishi Valmiki. In due course of time she gave birth to two boys, namely Luv and Kush, and they grew up under the care and instructions of Rishi Valmiki.

When Devi Sita was in the forest, Lord Ram decided to perform a horse sacrifice and requested the royal preist Rishi Vashisht to conduct it. Thereupon, the Rishi told Ram that he could only perform the sacrifice with his wife, or if that was not feasible then he should get married again. This however was not exceptable to Ram as whatever he had done was due to the public and he personally had no doubts whatsoever about her purity and he had taken a vow not to marry anyone else. In order to solve this dilemma, the sage instructed Ram to make a golden statue of Sita to sit in the yajna with him, after which every year a new deity of Sita Devi was made. In one such sacrifice, Luv and Kush happened to sing the Ramayan, which they had learned from their guru Valmiki, the author of Ramayan, which stole the hearts of all those who were assembled there. When eventually everyone got to know that they were Lord Ram’s sons, Devi Sita was called to the court to come and once again prove her chastity so that Lord Ram may except her and the boys. When Sita came to the court, she was accompanied by Valmiki Rishi who proclaimed in front of everyone that she was pure and that they should except her on his word as he had never spoken a lie, but despite this, she was asked to prove herself. Then as the ultimate proof, she invoked Mother Earth and requested her to take her back in her lap from where she had originally appeared. Answering her prayers, Mother Earth appeared and to everyone’s dismay Devi Sita entered the earth and in this way brought her pastimes on this earth to an end. Lord Ram was very much aggrieved by Sita Devi’s entering the earth but he then excepted his sons and ruled on the earth for many more years before ending his pastimes.

In this way, the life of Devi Sita is truly inspirational, in the way that despite all the troubles that came her way even though she is the eternal consort of Lord Ram, her mood was always to serve him and she was always most merciful to all those around her. On her auspicious appearance day, we pray to her for her causeless mercy that we may be able to attain unflinching devotion for Radha Shyamsundar.

Source: http://www.dandavats.com/?p=85516

Sri Surjadas Sarekhela was a resident of Shaligram. He had five brothers – Damodar, Jagannath, Gauri das, Krsna das and Nrsimha Caitanya. His father’s name was Sri Kamsari Misra. His mother’s name, Sri Kamala devi. He received the title “Sarakhela” as he used to keep the accounts for the king of Gaur desh. His two daughters were named Sri Vasudha and Sri Jahnava, who was the youngest.

In Gaur-ganoddesh-dipika it is stated that they are the expansions of Baruni and Revati in Brindaban and Surjadas Sarakhela, whose body effulgence is like the sun, is an expansion of Kakudmir, the king of Raivat. The two Lords Gauranga and Nityananda were very affectionate to him. Seeing that his two daughters had reached the full bloom of their youth, he began to contemplate their marriage. Thinking in this way, he fell asleep and in his dream he saw that in a very happy mood he was presenting his two daughters to Nityananda Prabhu. Having seen such a wonderful dream, he began to float in an ocean of bliss.

In the morning when he awoke, he told his dream to one brahmana friend of his, “I saw in my dream that Nityananda Prabhu is none other than Baladeva. His bodily effulgence was shining in all directions and his body was decorated with various shining ornaments. On either side of him my two daughters appeared as Baruni and Revati. Now if I cannot give my daughters in marriage to Nityananda Prabhu then there will be no peace for me.” Having confided in his friend in this way, he sent him to the house of Srivas Pandit in Navadwip. That brahmana came to Navadwip very quickly and found that Nityananda Prabhu was living at Srivas Pandit’s house. The brahmana explained everything in detail to Srivas Pandit who later at the proper time divulged all of this news to Nityananda Prabhu. Lord Nityananda having assured the brahmana that he would fulfill the desire of Surja das, sent him back to Shaligram. Advaita Acarya as well as Srivas Pandit were very happy to have heard this news and urged that the marriage take place as soon as possible. The brahmana, in the meantime having returned to Shaligram, delivered this auspicious news to Surja das who was overjoyed that his dream would now come true.

In the village of Borgachi lived the son of Raja Hari Hora, Sri Krsna das, who was a very dear devotee of Nityanan¼da Prabhu. He offered to bear all of the expenses for the wedding and to have it conducted at his house. With this in mind he requested Nityananda Prabhu to kindly come to his house, and after bringing him there he began to make the necessary arrangements for the wedding. Srivas Pandit, Sri Advaita Acarya, Sri Candrasekhar, Sri Murari Gupta and many other devotees all arrived and began Harinam Sankirtan. Surja das Pandit’s brother, Sri Krsna das soon arrived at Bordachi and then Nityananda Prabhu and the other devotees accompanied Him to Shaligrama. When Surjadas saw that the devotees along with Nityananda Prabhu had arrived, in great happiness he came out to greet them and then ushered them into his house where he offered his dandavats to Lord Nityananda.

Surja das fell down at the lotus feet of Lord Nityananda, his eyes brimming with tears of ecstatic love. He caught hold of His two lotus feet and wanted to offer some prayers but he could not express anything due to being overcome by ecstatic emotions. Lord Nityananda smiled sweetly and embraced him in great love. Surjadas was always absorbed in intense happiness. Who can understand his inner self.

Seeing these loving pastimes of his brother, Gauri das lost his patience and felt great bliss within himself. Then, after worshipping the two lotus feet of Lord Nityananda, he offered his two daughters in marriage to him.

Thus the marriage ceremony was very auspiciously performed and Nityananda Prabhu remained at Shalagram with his two newly wedded wives for a few days. Thereafter he came to Sri Krsna das’s house at Borgachi, where he remained for a couple of days. Next He came to Navadwip. Along with his two wives He offered His obeisances at the feet of Saci Mata. Saci Ma was extremely pleased to see them and she showed a great deal of affection to the new brides.

The other Vaishnavas also began to show them great affection. Then taking leave of Sacimata, Nityananda came to Advaita Acarya’s house in Santipur. Sri Sita Thakurani began to float in the ocean of bliss after seeing Vasudha and Jahnava devi. Taking them in her lap she was very affectionate to the new brides. After remaining there for a few days Nityananda Prabhu came to Uddharon Datta Thakur’s house at Saptagram at his insistent invitation. There they all engaged in a festival of sankirtan for a few days after which Nityananda Prabhu came to Khardaha. [Bhakti-Ratnakar 12th Taranga]

After the disappearance of Sri Advaita Acarya, Sri Nityananda Prabhu, Srivas Pandit and various other associates of Sri Goursundar, three especially empowered manifestations of the compassion of the Lord, Mahaprabhu, namely Srinivas Acarya, Narottama Thakur Mahasay and Shyamananda Prabhu continued to flood the land with Hari Nam Sankirtan. Sri Nityananda Prabhu’s sakti Sri Jahnava Mata, was especially requested by these three Acaryas to be present at the celebrated festival which was conducted by them at Kheturigram, under the patronage of Narottama Thakur Mahasoy’s cousin, Raja Santosh Datta. Present with her were Sri Krsna das Misra (her uncle), Mineketan Ramdas, Murari Caitanya, Jnana das, Sri Paramesvari das, Balarama das, Sri Brindavan das Thakur, and other dear devotees of Lord Nityananda Prabhu.

First she came to her uncle Gauri das Pandit’s temple at Kalna where she was nicely received by Hrdoy Caitanya Prabhu. Here she cooked for the two Lords, Nitai-Gauranga, and in the evening they had a festival of sankirtan. When she came to Navadvip and realized that she wouldn’t be able to see Sri Saci Mata any more, she was very sad and cried. Then Sripati and Srinidhi came and took her to their house. But again she was plunged into grief due to the pangs of separation at not being able to see Srivas Pandit and Malini devi. At Santipur Sri Acyutananda and Gopal tried to
console her in the absence of Advaita Acarya and Sita Thakurani. Then she came by way of Kantak Nagar to Teliya Bhudari gram where Sri Govinda Kaviraj received her with all respect. The next day the party set out for Kheturi. When they reached the banks of the Padma river they found that Raja Santosh Datta had already made arrangements for crossing the river. From the opposite bank palanquins were waiting to take them to Kheturi.

After presiding over the festival of Kheturi, Ma Jahnava decided to go to Brindavan. One day when she was bathing in the Jamuna, a small black hand grabbed the end of her cloth as she was getting out of the water. When she looked, however, there was no one there. Then Gopinath spoke to her, “I want to come and stay with you. When you’re taking bath in the Ganga one day I’ll come and join you.”

After passing some days in great happiness in Sri Brindaban Dham, Sri Jahnava Mata set out on the path back to Gaurdesh. First she came to Kheturi, and then to Bhudari gram where she arranged the marriage of Bor Ganga das with Sri Hemalata, the daughter of Sri Shyamdas Cakravarti (brother of Bansi das). After the marriage, Sri Iswari entrusted the worship of Shyamsunderji to Borgangadas. Then she came to Ekcakra, the birthplace of her worshippable Lord. From there she passed through Kantak Nagar, Jajigram, Navadwip, Ambika kalna, Saptagram, before finally arriving back at Khardaha.

As she was bathing in the Ganges one day, something touched her body in the water. Then she lifted that object out of the water and beheld the enchanting form of Sri Gopinathji, while tears of love streamed from her eyes. This Deity is at present being worshipped by the descendant of Ganga devi, the daughter of Nityananda Prabhu, at Jirat, Hugli. There is a rail station at Jirat between Bandel and Kalna station. From the Jirat station one should proceed by rickshaw to “Gopinath Tala”.

“Having fallen into the ocean of material existence I am completely distraught and filled with anxiety. Floating in this ocean, without any refuge, I am trying to find a shore; but without any success, I am losing all hope of ever finding it. What activity will bring me there? or what knowledge will bring me there? Conducting some fruitive sacrifices, engaging in some mystic yoga process or conducting austerities – none of these have any power or effect. I am getting very weak and I cannot swim much longer. Now in this extremely dangerous situation, will no one come to save me? Alas! To make matters worse, having caught sight of the crocodile of worldly affairs, I am petrified with fear and the current of lust is always churning the water. I can barely keep my head above the water, the winds carrying the results of activities performed in previous lives, is blowing and making the water so choppy. I am losing my mind and now I am simply crying frantically. I can’t see anyone who can get me out of this ocean of woes. O my dear Sri Jahnava devi, please have compassion on your servant and bless me with some of your divine qualities. Please extend me the rope of your mercy and alleviate this intense pain that I am experiencing.

“I have taken shelter of the boat of your lotus feet and I have full faith that you can carry me across this ocean.

You are the divine energy of Lord Nityananda and the bestower of Krsna bhakti. Please bless me at your feet, which can bestow all one’s desires. You have already delivered so many despicable creatures, now today here is one more destitute and hateful wretch, come to your lotus feet.” [Kalyan Kalpataru]

Source: http://www.dandavats.com/?p=95503

By Radha Mohan Dasa 

Bhaktivedanta Manor Devotee Care Office (DCO) has been recognized for its outstanding community service, receiving a Civic Award in the Community Care category at Hertsmere’s annual ceremony held at the Hilton DoubleTree in Borehamwood.

Krishna Purna Dasi, Dr. Diviash Thakrar, Hemangi Radha Dasi, and Saraswati attended the event to accept the award on behalf of the DCO, highlighting a year of impactful and compassionate service to vulnerable individuals.

In front of local leaders, charity workers, and community representatives, the Awards were handed out by the Mayor of Hertsmere, Cllr Alpha Bird Collins.

A core part of the DCO’s work is its weekly meal initiative. Every Thursday, volunteers prepare around 70 meals for elderly and unwell individuals, distributed via a local charity. This forms part of the wider Meals on Wheels – Prasadam Seva program, which has delivered over 5,000 meals in the past year across Bushey, Watford, Radlett, Borehamwood, and Stanmore. In partnership with local charities, the DCO has expanded its reach, providing an additional 3,000 meals annually to those unable to cook for themselves.

The DCO has also supported 23 Hindu patients in local hospitals, including end-of-life care. In September 2025, 20 volunteers completed chaplaincy training, enabling them to serve as qualified Hindu chaplains.

Read more: https://iskconnews.org/bhaktivedanta-manor-recognized-for-community-care-initiatives/

The 15th European Farm Conference, organized by ISKCON’s Ministry of Cow Protection and Agriculture, will be held on September 11–13, 2026, at the newly established Goloka Ecofarm in Savona, Italy. Located between Genoa and Savona, the ecofarm will host devotees and experts from across Europe for three days of practical learning, discussion, and community building centered on sustainable living and cow protection.

The conference will feature a wide range of hands-on workshops and presentations. Topics will include cheese, butter, and ghee making; mozzarella production; building with cow dung; cow care and ox training; natural soap production; composting; assessing soil quality; and seed saving. Sessions will also explore self-sufficiency through small-scale agriculture, as well as fundraising and volunteering opportunities to support farm communities.

Participants can expect an immersive experience designed to inspire and equip devotees with practical skills for developing sustainable farm projects aligned with ISKCON’s rural vision. The event will also provide opportunities for networking, sharing best practices, and strengthening collaboration among farm communities across Europe. One of the most anticipated features will include prasadam offerings such as “bona fide” Italian pizza.

For more information and to register, click here.

Source: https://iskconnews.org/15th-european-farm-conference-to-be-held-at-goloka-ecofarm-in-italy/